Thou shalt put in the breast-plate of judgement the Urim and the Thummim— Urim and Thummim, lights and perfections, are mentioned here, and in Leviticus 8:8 as put into the breast-plate of the high-priest. That these did, in some manner or other, give prophetical or oracular answers from Jehovah, is disputed by none who pretend to believe the authority of the Scriptures; being evidently proved from Numbers 27:21. 1 Samuel 28:6 and elsewhere. But the two great questions relating to them are, first, of what form and substance these Urim and Thummim were? And, secondly, how or in what manner prophetic answers were delivered by them? Not to trouble the reader with rabbinical dreams, or what seem evidently to be erroneous opinions on this subject, we shall endeavour to clear both these points from the Scriptures themselves: 1st, As to their form and substance, it seems highly probable that they were no other than the twelve precious stones inserted into the high-priest's breast-plate, Exodus 28:17, &c. on which were engraven the names of the twelve tribes of Israel; for, first, it is written, Exodus 28:29. Aaron shall bear the names of the children of Israel (viz. those engraven on the stones) in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. And, to enjoin this the more strongly, the same is expressed in the present verse: and thou shalt put in the breast-plate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart when he goeth in before the Lord: And [or So] Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. Who, that compares these two verses attentively together, but must see that the Urim and Thummim are the substance or matter upon which the names were engraven? Secondly, In the description of the high-priest's breast-plate, given ch. Exodus 28:9, &c. the Urim and Thummim are not mentioned, but the rows of stones are; and, on the contrary, in the description, Leviticus 8:8 the Urim and Thummim are mentioned by name, and the stones not: therefore it is probable that the Urim and Thummim, and the precious stones, are only different names for the same thing. Thirdly, If the Urim and Thummim be not the same with the precious stones, then we must say that Moses, who has so particularly described the most minute things relating to the high-priest's dress, has given us no description at all of this most stupendous part of it; which seems highly improbable. As to the second question, How or in what manner prophetic answers were delivered by Urim and Thummim? It seems determined beyond dispute, that it was by an audible voice (as at other times, Numbers 7:89.); for, when David consulted the Lord by the ephod of Abiathar, we read, 1 Samuel 23:11. The Lord [אמר amar] said, He will come down: so again, Exodus 28:12 compare also 1 Samuel 30:7-8. 2 Samuel 2:1. Judges 1:1-2; Judges 20:18. Thus, then, it was the LORD who returned answer by an audible voice, when the priest presented himself before him, adorned with the Urim and the Thummim. Who can doubt but that the typical high-priest's appearing continually before the LORD, with the names of the children of Israel upon his heart, prefigured the appearing of the real High-Priest in the presence of God as Intercessor for ever in behalf of the true Israel, even of all those who come unto God by him? Who can doubt but that Jehovah's being sometimes (see 1 Samuel 28:6.) pleased to answer by Urim and Thummim, was a shadow of that Spirit of truth and prophecy which was to be inherent in Jehovah incarnate? See Deuteronomy 33:8. There was a remarkable imitation of this sacred ornament among the Egyptians: for we learn from Diodorus and AElian, that "their chief-priest, who was also their supreme judge in civil matters, wore about his neck by a golden chain an ornament of precious stones called TRUTH, (Αληθεια, the very word by which the LXX render תמים Thummim, in this verse and Leviticus 8:8.) and that a cause was not opened till the supreme judge had put on this ornament." It seems probable, that the Egyptians carried off this, as well as other sacred rites, from the dispersion at Babel; and the supposed priority of it to the time of giving the law, will account for Moses's first making mention of it in this place as of a thing well known. Thus far Parkhurst. To what this author has said I would just add, that many very learned men deliver it as their opinion, that the words might be rendered, thou shalt put therein stones which are shining and perfect; and they quote Josephus, (Antiq. b. 3: ch. 8.) who maintains, that the Urim and Thummim were nothing else than the precious stones themselves in the high-priest's breast-plate. We would also observe, that the question, how or in what manner prophetic answers were delivered by Urim and Thummim, seems not altogether properly put; as there are no proofs that the Urim and Thummim, separately considered, ever gave answers. The high-priest, wearing the ephod, received answers from God; and so far as he could not receive answers without it, so far answers, may be said to have been given by that ephod, or by the breast-plate, as a part for the whole. We would just observe too, that there is no proof that the Egyptian ornament, mentioned above, was so old as the time of Moses: Herodotus has not mentioned it; and as, after the time of Moses, it was not unknown in other countries, so the Egyptians might have derived it from him. Let it however, after all, be noted, that the Egyptian priests wore not this badge when they ministered about sacred things, but when they sat as judges in the civil courts. Calmet observes, that the custom of consulting God by Urim and Thummim continued no longer, according to the Jewish doctors, than under the tabernacle. It is a maxim among them, that the Holy Spirit spake to the children of Israel by Urim and Thummim, while the tabernacle remained; and under the first temple, i.e. the temple of Solomon, by the prophets; and under the second temple, or after the captivity of Babylon, by Bathkol or the daughter of the voice; by which they mean a voice sent from heaven, as that which was heard at the baptism of Christ, and at his transfiguration: Matthew 3:17; Matthew 17:5. Note; The written word of God is now our Urim and Thummim; and when we are enquiring there of his will, he can, and still does, by divine irradiation on our minds, inform and comfort us under every difficulty.
Aaron shall bear the judgement of the children of Israel— What is meant by bearing the judgement, is very plain from Exodus 28:29 and also 15 where see the note.