EXPOSITION
THE BREAST-PLATE. 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 it the Urim and the Thummim (Exodus 28:30), 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 breastplate (or ornament) of judgment."
Ouches of gold. "Buttons" according to one view (Cook): "sockets," according to another (Kalisch): "rosettes," according to a third (Keil). Some small ornament of open-work (see the comment on Exodus 28:11), which could be sewn on to the ephod, and whereto a chain might be attached, seems to be intended. The object was to fasten the "breast-plate" firmly to the ephod.
At the ends. The meaning of the Hebrew word migaloth is very doubtful. Jarchi and Rosemuller approve of the rendering of our translators. Geddes, Boothroyd, and Dathe render "chains of equal length." Gesenius, Kalisch, Canon Cook, and others, believe the true meaning to be "wreathed," or "of wreathen work," so that the next clause, "after the manner of a rope," would be simply exegetic. Of wreathen work. Literally, "after the manner of a rope." Cords of twisted gold wire were frequently used, instead of chains, by the Egyptians.
The breast-plate. As the khoshen was to be worn upon the breast (Exodus 28:29), this name is appropriate; but it is not a translation of khoshen. Of judgment. See the introductory paragraph to this section. Kalisch translates "the breast-plate of decision." It was to be made, so far as its main fabric was concerned, of exactly the same materials as the ephod. See Exodus 28:6.
Four square … being doubled. It has been generally supposed that the doubling was merely for the purpose of giving additional strength to the work, which was to receive twelve heavy gems; but Gesenius and others are of opinion that the object was to form a bag, in which the Urim and Thum-mira, which they regard as material objects, might be kept. A span. Half a cubit, or about nine inches.
Settings of stones. These were similar to those of the two shoulder stones—i.e. of filagree or cloisonne work—as appears from Exodus 39:13. The first row of the stones is said to have been composed of a sardius, or sard, a topaz, and a carbuncle. Of these names the first only would seem to be tolerably certain. The second cannot be right, since the topaz was too hard a stone to be engraved by the ancient engravers. We may conjecture that the chrysolite, a pale stone not unlike the topaz, but far less hard, was the Genesis intended. The "carbuncle" is also thought to be wrong; and the "beryl" is suggested by some; by others "a sort of precious corundum." Emerald, to which the "smaragdus" of the LXX. and Josephus would seem to point, cannot be right, since that stone is fully as hard as the topaz.
The second row an emerald, a sapphire, and a diamond. Here all the names must be wrong, for none of these three stones could be cut by the ancient engravers. Probably, carbuncle (or garnet), lapis lazuli, and onyx are intended.
The third row a ligure, an agate, and an amethyst. The term "ligure" is unknown in modern mineralogy; and it is to the last degree uncertain what stone the ancients intended by their lingurium or lapis ligurius Some think that "jacinth," others that "tourmaline," is the stone here meant. A few suggest amber, but amber cannot receive an engraving. "Agate" and "amethyst" are generally allowed to be right translations.
The fourth row a beryl, and an onyx, and a jasper. If the identifications above suggested are allowed, two at least of these translations must be rejected. We have supposed the third stone in the first row to have been the "beryl," and the third in the second the "onyx." Perhaps we should translate, "a turquoise, a sardonyx, and a jasper." (See the comment on Exodus 28:9.) Their inclosings. Rather, "their settings," as in Exodus 28:17.
The stones shall be with the names. Rather, "according to the names;" the number of the stones shall agree with that of the names, viz; twelve. Everyone with his name shall they be according to the twelve tribes. Rather, "every one according to its name, they shall be for the twelve tribes," i.e; each, according to the name that is on it, shall stand for one of the twelve tribes.
Chains at the ends. Compare the comment on Exodus 28:14. Kalisch translates, "chains of wreathen work, twisted in the manner of ropes."
These verses present no difficulty. They describe very minutely, and with some tautology, the mode in which the breast-plate was to be fastened to the ephod. It was to have four rings, two at its two upper corners (Exodus 28:23), and two just behind its two lower corners (Exodus 28:20); a gold twist or cord was to be passed through each of the two upper rings, and then attached to the" ouches" or settings of the shoulder stones (Exodus 28:25; compare Exodus 28:11-2). A blue lace or ribbon was to be passed through each of the two lower rings, and these laces were to be tied to two rings, sewn for the purpose on to the front of the ephod a little above the "curious girdle" (Exodus 28:26, Exodus 28:27). By these four fastenings at its four corners, the breast-plate was securely attached to the ephod, and could not readily get loose from it.
Over against the other coupling thereof. Rather, "near its joining." The "joining" of the ephod is perhaps the place where the 'curious girdle" was woven on to it.
And Aaron shall bear, etc. "Aaron," i.e; "shall not only bear the names of the twelve tribes upon his shoulders (Exodus 28:12), but also upon his heart." He shall thus make a double presentation of them to God continually. The explanation is somewhat fanciful, that the names on the shoulder-stones indicated that the people were a burthen to him, while those on the stones of the breast-plate, being upon his breast, indicated that he bore them affection. The breast and the shoulder were probably chosen as being conspicuous and honourable positions.
Thou shalt put in the breast-plate of judgment the Urim and the Thummim. The words Urim and Thummim mean respectively "Lights "and" Perfections," or perhaps "Light" and "Perfection—the plural form being merely a plural of honour. They were well translated by Aquila and Symmachus, φωτισμοὶ καὶ τελειότητες: less well by the LXX. ἡ δήλωσις καὶ ἡ ἀλήθεια: still worse by the Vulgate, Doctrina et Veritas. What exactly the two words represented is doubtful in the extreme. It has been supposed by some that they were not material objects, but a method by which God communicated his will; e.g; a miraculous light, or a miraculous voice. But such things as these could not have been put by Moses either "in," or "on the breastplate of judgment." Modern critics are generally agreed that the Urim and Thummim must have been material objects of one kind or another. The objects suggested are—
1. The engraved stones of the breast-plate.
2. Two small images, like the teraphim.
3. A gold plate, engraved with the name of Jehovah.
4. Three plates or slips; one blank, one engraved with "yes," and one with "no."
5. Diamonds, cut and uncut, with marks engraved on them.
Against the first of these views it is urged with very great force that the present passage shows the Urim and Thummim to be something quite distinct from the breast-plate—something which was to be added to the breast-plate after all the stones had been set in it; and which Aaron was to bear upon his breast in addition to the breast-plate and its jewels (compare Exodus 28:29 with Exodus 28:30). Against the fourth and fifth, it is sufficient to observe that they are pure conjectures, without any basis of authority, either in Scripture or tradition. The second and the third remain. The third has important Jewish names in its favour, but is open to the objection that it makes a single object correspond to both words. The second alone seems to have any basis in Scripture, which certainly connects the use of teraphim with the use of an ephod (Judges 17:5; Judges 18:14, Judges 18:17, Judges 18:20; Hosea 3:4). On the whole, while admitting that there is no sufficient evidence to determine the question, we incline to regard the Urim and Thummim as small images, kept in the bag of the "breast-plate" (Exodus 28:16), by means of which the high priest gave a decision when he was consulted. How the decision was arrived at, is an even more difficult problem than the one which we have attempted to solve. Some suppose the two images to have been used as lots, one giving an affirmative and the other a negative answer. Others imagine, that by gazing attentively upon them, and fixing his thoughts on the qualities which they symbolised—illumination and perfection—the high priest was thrown into an ecstatic state which enabled him to prophesy aright. The notion has even been started, that an angel spoke by their lips, and answered any question that was put to them. The truth seems to be that no theory on the subject can be more than a theory—quite arbitrary and conjectural—neither Scripture nor tradition furnishing any hint on the matter. If we knew how men divined from teraphim (2 Kings 23:24; Ezekiel 21:21; Zechariah 10:2), we might thence obtain some inkling of the truth, since there is much probability in the view, that the teraphim were employed as an unauthorised substitute for the Urim and Thummim. (See Judges 17:5; Judges 18:5, Judges 18:6, Judges 18:14-7.) But the method of this divination is wholly unknown. It is not however likely to have been a mere casting of lots, which is a very simple process, and requires no images; nor can this explanation of the decision by Urim and Thummim be regarded as having probability m its favour. Perhaps, of all the theories, that which supposes the Urim and Thummim to have been objects gazed at by the high priest until he entered the ecstatic state, is the least objectionable. It must not, however, be considered an essential part of this theory, that the material objects were derived from the religion of Egypt (Plumptre). The objects must have been well known to Moses and to those for whom he wrote; otherwise, they could not have been introduced, without any account of their nature, as," The Urim" and "The Thummim." They had probably been long possessed and consulted by the nation, which was accustomed to believe that it received enlightenment from them. Perhaps they were a sort of teraphim, but unconnected with any idolatrous worship. It is quite conceivable that an old usage, hitherto un-authorised, but not debased by any flagrant corruption, should have been adopted by Divine command into the Mosaic ritual, purified of any evil that attached to it, and consecrated to an important purpose.
HOMILETICS
The Teachings of the Breast-plate.
The breast-plate of judgment has many aspects, and teaches us several important truths—e.g.:—
I. THE PRECIOUSNESS OF SOULS IN GOD'S SIGHT. The tribes of Israel are represented by gems—gems of the most precious kinds known to, and workable by the engravers of the day—sard, and onyx, and carbuncle, and lapis lazuli, and chrysolite, and perhaps turquoise. We are reminded by this of the saying of the Lord recorded by the prophet Malachi—"They (that fear me) shall be mine in that day when I make up my jewels" (Malachi 3:17). His own elect are the "jewels" of Christ, wherewith he decks himself as a bridegroom with his ornaments (Isaiah 61:10). As Israel was of old, not only his "special people," but his "peculiar treasure" (Exodus 19:5), so are Christians now—each one of them dear to him; each one of them purchased with his blood; each one of them a stone in that glorious temple whereof he is the chief corner stone—a "white stone," having on it "a new name written" (Revelation 2:17; Revelation 3:12).
II. THE VARIETY IN THEIR GIFTS. Each stone in the breast-plate was different from all the rest—each had its own peculiar beauty. One was more brilliant, one more lovely in its hue, one more curious from its complexity. Yet the breast-plate needed all, would not have been perfect without all. None could say to its neighbour—"I have no need of thee." Contrast with its neighbours heightened the effect of each and so added to its beauty. It is the same with Christ's "jewels"—no two are alike—each has his own peculiar characteristics, his idiosyncrasy. And the crown in which the jewels are set is rendered more beautiful than it would otherwise have been by this diversity and variety. An endless repetition of even that which is most lovely pails. Of the thousands upon thousands whom Christ has saved and will save, no two but will be different; no one but will add somewhat to the majesty and beauty of the Church in heaven by its peculiar and distinctive character.
III. THE HIGH VALUE OF HIDDEN GIFTS OF WISDOM AND KNOWLEDGE. It was not from its external beauty—from the gold and purple, and scarlet, and blue, and fine linen of its main fabric, or from its ouches and its golden chains of wreathed work; or even from the dazzling brilliancy and varied hues of its twelve gems—that the breast-plate of the high priest drew either its main value or its honourable title. It was "the breast-plate of judgment;" and this "judgment" was wholly unconnected with the external beauty and gorgeous appearance of the breast-plate. Hidden away in the treasury of its innermost folds lay the mysterious objects, known as "light" and "perfection," by means of which the priest pronounced his "judgments," and declared the will of God to the people. These constituted the true glory of the breastplate. While the twelve stones symbolised the twelve tribes, with their varied gifts and faculties (Genesis 49:3-1; Deuteronomy 33:6-5), the Urim and the Thummim symbolised light and perfection—intellectual and moral excellence—those best gifts of wisdom and moral knowledge which are the crowning graces of the regenerate human being (Ephesians 1:8, Ephesians 1:17; Philippians 1:9; Colossians 1:9, Colossians 1:10; etc.).
IV. THE PROPRIETY OF REFERRING ALL OUR DOUBTS TO GOD FOR DECISION. Though the Christian Church does not enjoy, any more than did the post-captivity Jewish Church (Ezra 2:63), the advantage of oracular responses from on high, though our High Priest is gone before us into the holiest, and has taken with him the light and perfection, which are his alone, yet it is still possible to refer doubts to God, and so obtain light enough to serve as a guide to conduct. If we take our difficulties to God on our knees, and ask his counsel upon them in a faithful spirit, we have full reason to trust that we shall receive illumination from him. What after prayerful communion with God appears to us the best course to take, we may accept as his decision, his voice speaking to us. How consoling and encouraging the thought that we can, each one for himself, in the solitude of our chambers cast the burthen of our cares upon One who is perfectly good and perfectly wise, and who has promised to be our guide unto death!
HOMILIES BY J. URQUHART
Aaron in his priesthood the type of Jesus.
I. IN HIS APPOINTMENT (Exodus 28:1).
1. He is chosen of God (Hebrews 5:4), and therefore our accepted intercessor.
2. He is taken from among his brethren; "from among the children of Israel, that he may minister unto me." The priest who ministers before God for us must go up with a brother's heart and with experience of human infirmity (Hebrews 4:15).
II. IN HIS ARRAY. The holy garments were "for glory and for beauty," the symbol of the perfect humanity of Jesus; "holy, harmless, undefiled and separate from sinners.'
III. IN HIS SYMPATHY.
1. The names of the tribes were engraved upon and identified with the choicest jewels. Christ not only remembers, us; we are loved, honoured, treasured by him.
2. The name of each tribe was engraved upon a separate, and different kind of jewel. We are not grasped by our high priest in a mass; we are individually known, loved, cared for.
3. The names were borne upon Aaron's heart whenever he went into the holy place (Exodus 28:29), for a memorial before the Lord con-tin,ally. We are held in perpetual remembrance before God.
IV. IN HIS VICARIOUSNESS.
1. That remembrance was burden-bearing; he went in for them, his heart was bowed before God in the consciousness of their sin and need. For us in our sin and need Christ's entreaties ascend day and night.
2. In his zeal for holiness (Exodus 28:36-2). Christ, sin's sacrifice, shall also be sifts destruction.—U.