Text -- Exodus 28:30 (NET)

28:30 “You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 28:30

By which the will of God was made known in doubtful cases, was put in this breast - plate, which is therefore called the breast - plate of judgment. Urim and Thummim signify light and integrity: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast - plate when other things were prepared; or, no more is meant but a declaration of the farther use of what was already ordered to be made. The words may be read thus, And thou shalt give, or add, to the breast - plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron - That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases relating either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast - plate, or wove into it, these words, Urim and Thummim, to signify, that the high-priest, having on him this breast - plate, and asking council of God in any emergency, should be directed to those measures, which God would own. If he were standing before the ark, probably he received instructions from off the mercy - seat, as Moses did, Exo 25:22. If he were at a distance from the ark, as Abiathar was when he enquired of the Lord for David, 1Sa 23:6, then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, he shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel, Joshua consulted it. Num 27:21, and it is likely, the judges after him. It was lost in the captivity, and never retrieved after. It was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days, makes known himself and his mind to us. Divine revelation centers in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads into all truth.

Wesley: Exo 28:30

plate to the ephod notes, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals. Rev 5:9.

Wesley: Exo 28:30

The breast - plate of judgment: That breast - plate which declared the judgment or mind of God to the Israelites.

JFB: Exo 28:30

The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare Exo 39:8-21; Lev 8:8). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.

Clarke: Exo 28:30

Thou shalt put in the breastplate - the Urim and the Thummim - What these were has, I believe, never yet been discovered

1.    They are nowhere described

2.    There is no direction given to Moses or any other how to make them

3.    Whatever they were, they do not appear to have been made on this occasion

4.    If they were the work of man at all, they must have been the articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known

5.    It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The Urim and Thummim were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit.

6.    That God was often consulted by Urim and Thummim, is sufficiently evident from several scriptures; but how or in what manner he was thus consulted appears in none

7.    This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon’ s temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the five following things, which were in the first temple, were wanting in the second

"1.    The ark with the mercy-seat and cherubim

2.    The fire which came down from heaven

3.    The shechinah or Divine presence

4.    The Holy Spirit, i.e., the gift of prophecy; an

5.    The Urim and Thummim.

8.    As the word אורים urim signifies Lights, and the word תמים tummim , Perfections, they were probably designed to point out the light - the abundant information, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the Law; and the perfection - entire holiness and strict conformity to himself, which this dispensation required, and which are introduced and accomplished by that dispensation of light and truth, the Gospel, which was prefigured and pointed out by the law and its sacrifices, etc.; and in this light the subject has been viewed by the Vulgate, where the words are translated doctrina et veritas , doctrine and truth - a system of teaching proceeding from truth itself. The Septuagint translate the original by δηλωσις και αληθεια, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial

All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, etc., etc., not one of them supposing that any thing material is intended. The Samaritan text is however different; it adds here a whole clause not found in the Hebrew: veasitha eth haurim veeth hattummim , Thou shalt make the Urim and the Thummim. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown

The manner in which the Jews suppose that the inquiry was made by Urim and Thummim is the following: "When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest; and the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, Go up, or Go not up, in the letters which showed forth themselves upon the breastplate before his face."See Num 27:18, Num 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; 1Sa 23:9-12; 1Sa 28:6; and see Ainsworth

It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word עלה aloh , Go, rose up or became prominent in the names on the breastplate; ע ain , from the name of Simeon, ל lamed from the name of Levi, and ה he from the name of Judah. But this supposition is without proof

Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. Diodorus Siculus has these words: Εφορει δ ’ οὑτος περι τον τραχηλον εκ χρυσης ἁλυσεως ηρτημενον ζωδιον των πολυτελων λιθων ὁ προσηγορευον ΑΛΗΘΕΙΑΝ . "He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called Truth."- Bib. Hist., lib. i., chap. 75, p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, toward the person whose cause was found to be just,"by which he seemed to intimate that truth was on his side

Aelian, in his Hist. Var., lib. xxxiv., gives the same account. "The chief justice or president,"he says, "was always a priest, of a venerable age and acknowledged probity. Ειχε δε και αγαλμα περι τον αυχενα εκ σαπφειρου λιθου, και εκαλειτο αγαλμα ΑΛΗΘΕΙΑ . And he had an image which was called Truth engraved on a sapphire, and hung about his neck with a gold chain.

Peter du Val mentions a mummy which he saw at Cairo, in Egypt, round the neck of which was a chain, having a golden plate suspended, which lay on the breast of the person, and on which was engraved the figure of a bird. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of truth, justice, or innocence

I have now before me paintings, taken on the spot by a native Chinese, of the different courts in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird of the ardea or heron kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use either among the Egyptians or Chinese. The different mandarins have a breast-piece of this kind.

Calvin: Exo 28:30

30.And thou shalt put in the breastplate From these words some infer that the Urim and Thummim were distinct from the whole work, which is before described; others think that they were the twelve stones, because no mention will be made of them when Moses relates that the whole was completed. But nothing is more probable, as I have already said, than that on the breastplate itself some representation was given of light in doctrine, and of entire uprightness of life; and therefore after Moses has called it “the breastplate of judgment,” he also speaks of it as “the judgment of the children of Israel;” by which expression he means a certain and defined system, or an absolutely perfect rule, to which the children of Israel ought to direct and conform themselves.

Defender: Exo 28:30

The mysterious Urim and Thummim, set in the twelve-jeweled breastplate of the high priest (Lev 8:8), evidently had something to do with recognizing God's will for the twelve tribes in their wanderings and conflicts (Num 27:21; Deu 33:8; 1Sa 28:6; Ezr 2:63; Neh 7:65). Exactly what they were and how they functioned has been the object of much speculation; if their meaning was something like "lights and perfections," as most scholars believe, they in some way must have been a medium of special divine guidance during this strategic period in God's plan for His people Israel."

TSK: Exo 28:30

the Urim and Thummim, את אורים ואת התמים the Urim and Thummim, lights and perfections; rendered by the LXX δηλωσιϚ και αληθεια , manifestation and truth; and, by the Vulgate, doctrina et veritas , doctrine and truth. Among the various and contradictory opinions respecting the form and substance of these mysterious appendages, the most probable seems to be that of Josephus, Philo, Bp. Patrick, Parkhurst, and the Jewish writers generally; who state, that they were no other than the twelve precious stones of the high priest’ s breastplate. In support of this statement, it is observed:

1.    That in the description of the high priest’ s breastplate, Exo 39:8, et seq. , the Urim and Thummim are not mentioned, but only the rows of stones; and on the contrary, in Lev 8:8, the Urim and Thummim are expressly mentioned, but not a word is said of the four rows of stones.

2.    As Moses has given such a particular description of every thing relative to the high priest’ s dress, these would certainly have been described had they been different from what was previously mentioned. Lev 8:8; Num 27:21; Deu 33:8; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:27, Jdg 20:28; 1Sa 23:9-12; 1Sa 28:6, 1Sa 30:7, 1Sa 30:8; Ezr 2:63; Neh 7:65

bear the judgment : Zec 6:13

upon his heart : 2Co 6:11, 2Co 6:12, 2Co 7:3, 2Co 12:15; Phi 1:7, Phi 1:8; Heb 2:17, Heb 4:15, Heb 9:12, Heb 9:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 28:1-43

(Compare Exo. 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exo 13:2; Num 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exo 24:5-6, Exo 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exo 40:23-29, Exo 40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priest’ s office for the last time (Lev. 8:14-29; compare Exo. 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Num 3:5-13; 8:5-26; 18:1-32.

Exo 28:1

Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exo 24:1, Exo 24:9. Soon after their consecration they were destroyed for offering "strange fire before the Lord"Lev 10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exo 6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Jdg 20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See 1Ch 24:1-3; 2Sa 8:17.

Exo 28:3

The spirit of wisdom - See Exo 31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense.

Garments to consecrate him - A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exo 29:29-30; Exo 40:12-15. The history of all nations shows the importance of these forms.

Exo 28:5

With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exo 26:1, Exo 26:31, Exo 26:36; Exo 25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priest’ s dress, see Lev 19:19.

Exo 28:6-12

The ephod - Exo 39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which "the breast-plate of judgment"was attached Exo 28:25-28.

Cunninq work - Skilled work, or work of a skilled man Exo 35:35.

Exo 28:7

Compare Exo 39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exo 28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see 1Sa 2:28; 1Sa 14:3; 1Sa 21:9; 1Sa 23:6-9; 1Sa 30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests 1Sa 22:18, but also for those who were even temporarily engaged in the service of the sanctuary 1Sa 2:18; 2Sa 6:14; 1Ch 15:27.

Exo 28:8

The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.

Exo 28:11

Like the engravings of a signet - Compare Exo 28:21, Exo 28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times.

Ouches of gold - Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word "ouches"is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of "jewels."

Exo 28:12

Upon the shoulders - i. e. upon the shoulder pieces of the ephod. See Exo 28:7.

Upon his two shoulders - Compare Isa 9:6; Isa 22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens.

Verse 13-30

Compare Exo 39:8-21.

Exo 28:14

Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs.

Exo 28:15

The breastplate of judgment - The meaning of the Hebrew word rendered "breastplate,"appears to be simply "ornament". The term breastplate relates merely to its place in the dress.

Exo 28:16

Doubled - To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely.

Exo 28:17

Settings - Ouches of "cloisonnec"work, like those mentioned in Exo 28:11.

A sardius - i. e. "the red stone."The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving.

Topaz - Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue.

A carbuncle - More probably the beryl, which is a kind of emerald.

Exo 28:18

An emerald - Rather the garnet, which when cut with a convex face is termed the carbuncle.

A sapphire - Not the stone now called the sapphire; the lapis-lazuli is most probably meant.

A diamond - There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The "diamond"here may possibly be some variety of chalcedony, or (perhaps) rock crystal.

Exo 28:19

A ligure - Amber, which came from Liguria.

Exo 28:20

A beryl - Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz.

A jasper - Probably the green jasper.

Exo 28:22

Chains ... - See Exo 28:14.

Exo 28:23

On the two ends of the breastplate - The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exo 28:25 suspended the breastplate from the ouches of the shoulder pieces Exo 28:9, Exo 28:11-12.

Exo 28:27

"And two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it."It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exo 28:8); the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining.

Exo 28:28

The curious girdle of the ephod - The band for fastening it (see Exo 28:8 note).

Exo 28:29

See Exo 28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people.

Exo 28:30

The Urim and the Thummim - " The Light and the Truth, or perfection."

From the way in which they are spoken of here and in Lev 8:8, compared with Exo 28:15-21, it would appear that the Urim and the Thummim were some material things, previously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exo 28:16.

By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Lev 8:8, and subsequently passed on to Eleazar Num 20:28; Num 27:21. They were esteemed as the crowning glory of the tribe of Levi Deu 33:8. There is no instance on record of their being consulted after the time of David.

The opinion has prevailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear.

Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Lev 16:8; Num 26:55; Jos 7:14-18; Jos 13:6; Jos 18:8; 1Sa 14:41-42; Act 1:26, and it must have been a truth commonly recognized by the people that though "the lot was cast into the lap, the whole disposing thereof was of the Lord"Pro 16:33.

Exo 28:31-35

The robe of the ephod - Exo 39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork.

Exo 28:32

An habergeon - Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians.

Exo 28:35

His sound - Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.

That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exo 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exo 30:21; Lev 8:35; Lev 10:7.

Exo 28:36-43

Compare Exo 39:27-31.

Exo 28:36

Holiness to the Lord - This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling.

Exo 28:37

A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.

The mitre - A twisted band of linen Exo 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.

Exo 28:38

Bear the iniquity of the holy things - The Hebrew expression "to bear iniquity"is applied either to one who suffers the penalty of sin (Exo 28:43; Lev 5:1, Lev 5:17; Lev 17:16; Lev 26:41, etc.), or to one who takes away the sin of others (Gen 50:17; Lev 10:17; Lev 16:22; Num 30:15; 1Sa 15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Num 18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exo 28:36), to atone for the holy things that they might be "accepted before the Lord"(compare Lev 8:15, note; Lev 16:20, Lev 16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Lev 4:20; Lev 5:10; Lev 10:17; Lev 22:16; Num 18:23, etc.).

Exo 28:39

The coat of fine linen - A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated "embroider"appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.

The girdle of needlework - The girdle of the work of the embroiderer Exo 26:1; Exo 35:35. The word translated "girdle"is different from that so rendered in Exo 28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work.

Exo 28:40

Bonnets - Caps of a simple construction which seem to have been cup-shaped.

Exo 28:41-43

The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Eze 44:17-18. "These were for glory and for beauty"not less than "the golden garments"(as they were called by the Jews) which formed the high priest’ s dress of state Exo 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exo 31:10; Lev 16:4, Lev 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exo 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.

Exo 28:43

That they bear not iniquity and die - See Exo 28:35, note; Exo 28:38 note.

Poole: Exo 28:30

The words Urim and Thummim confessedly signify light , or illuminations and perfections , which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the high priest, and which were in Christ in an eminent degree, and from him alone communicated to his people; or of one and the same thing, noting perfect light or illumination, by a figure called hendyadis , oft used in Scripture, as Deu 16:18 Mat 4:16 , compared with Job 10:21 Joh 3:5 Act 17:25 , compared with Gen 2:7 . Which may seem probable,

1. Because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person.

2. Because sometimes both these words and things are expressed only by one of them, and that is by Urim , Num 27:21 1Sa 28:6 , which signifies lights . And the name seems to be given from the effect, because hence the Israelites had clear light, and perfect or certain direction in dark and doubtful matters. But the great question is, what this Urim and Thummim was, and in what manner God answered by it; which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to inquire, and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the twelve tribes were engraven, and that the answer of God was composed out of those letters which either show more brightly, or thrust themselves further outward, than the rest did; which seems a frivolous and ungrounded conjecture, both because all the letters of the alphabet were not there, and so all answers could not be given by them; and because it was shut up within the duplicature of the breastplate, and therefore could not be seen by the high priest; and there is not a word to signify that he was to take it out thence, and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those twelve stones may be easily proved:

1. Because the stones were set and engraven in the breastplate, Exo 28:17,21 , this was only put into it, which is a word of quite different and more loose and large signification, and therefore probably doth not design the same thing.

2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? or why should he be required to put it in the breastplate, when it was fastened to it already, and could not without violence be taken from it?

3. Because the stones were put in by the workmen, Exo 39:10 , the Urim and Thummim by Moses himself, Lev 8:8 . It is objected, that where the stones are mentioned there is no mention of Urim and Thummim, as Ex 29 , and that where the Urim and Thummim are mentioned there is no mention of the stones, as Lev 8:8 , which shows they were one and the same thing. But that is not necessary, and there is an evident reason of both those omissions; of the former, Ex 39 , because he mentions only those things which were made by the workmen, whereas the Urium and Thummim seems to have been made immediately by God, or by Moses with God’ s direction; of the latter, Le 8 , because the stones are implied in the breastplate as a part of it, and being fastened to it, whereas there he only mentions what was put in by Moses himself. There are other conjectures, as that it; as the name Jehovah, or some visible representations, &c. But such conjectures are as easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge ourselves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine workmanship, which the high priest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers; which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover.

The judgment of the children of Israel . A short speech. As the testimony is oft put for the ark of the testimony , so is the judgment here for the breastplate of judgment , i.e. that breastplate which declared the judgment, or oracle, or mind of God to the Israelites in those cases which they brought to the Lord.

Before the Lord continually , i.e. at all times when he shall appear before the Lord in the holy place.

Haydock: Exo 28:30

Doctrine and truth. Hebrew Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. (Challoner) ---

Aurim means things brilliant, "declarations," Septuagint, and thomim, "perfections," or "truths." Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Antiquities iii. 8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest's shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esdras ii. 63. Some think these words were engraven on the stones in the rational. Whether God explained his will by articulate sounds, as (Matthew iii. 17,) this is my beloved son, or internally instructed the high priest, when he was consulted, cannot be determined. (Calmet) ---

St. Chrysostom is of the former opinion. "If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen." As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; and all might attend more earnestly to the voice of the Messias. (Tirinus) ---

Judgment. He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. (Haydock) ---

The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. xxxiv. 14,) also observes, that this office was always held by a venerable and honest priest.

Gill: Exo 28:30

And thou shall put in the breastplate of judgment the Urim and the Thummim,.... What these interpreters are at a loss about, both Jewish and Christian; some have confessed their ignorance of them, have conjectured they were only these two words and put in the duplicature of the breastplate; that the name of Jehovah, with other divine were put there and so called; and some have that they were little images, the same with the teraphim, the high priest carried in the folds of breastplate, by which consultation was made; others have thought them to be a work purely divine, of Jehovah's putting there; for my own part I am to follow Josephus ^x, who takes them to be the same with the twelve stones; and it is observable that where the stones are mentioned nothing is said of the Urim and Thummim, and where the Urim and Thummim are observed, no notice is taken of the stones, see Exo 39:10 the use of these was to have the names of the children of Israel engraven upon them, and so be borne on the heart of Aaron when he went into the holy place, as is here said of the Urim and Thummim; and that consultation might be made by them in matters of moment and difficulty, as appears from various other passages of the Scripture, Num 27:21 and but in what manner this was done, and in what way the answer was given and understood, are not easily accounted for: some say, by the brightness or protuberance of the letters on the stones; others, by the shining and splendour of the stones, which is more probable; others, by an inward impression on the mind of the priest; and others, by an articulate voice, which seems best of all: the Septuagint render these two words "manifestation and truth"; and Aelianus ^y reports, that the chief and oldest among the Egyptian priests and judges wore an image of a sapphire stone about his neck, which they called "truth": and, according to Diodorus Siculus ^z, this image was of more precious stones than one; for he says, the president in the Egyptian courts of judicature had on his neck, hanging on a golden chain, an image of precious stones, which they called truth: but there is no reason to believe that this custom was as ancient as the times of the Israelites in Egypt, or that they borrowed this from them; but rather, that the Egyptians did this in imitation of what the high priest among the Jews wore, which they might learn from the Jews in Solomon's time, or in later ages; the words Urim and Thummim signify "lights and perfections", agreeably to which is the paraphrase of Jonathan;"Urim, which enlighten their words, and manifest the hidden things of the house of Israel, and Thummim, which perfect their works, by the high priest, who seeks instruction from the Lord by them:''they were typical of Christ, in whom all lights and perfections are; all light is in him; the light of nature and reason is from him, as the Creator, and is given to every man that comes into the world; the light of grace is with him, and communicated to all his people at conversion, and in all the after degrees and supplies of it; all light and knowledge in divine things is from him, the knowledge of God, of himself, and of the Gospel, and the truths of it; and the light of glory will be from him: all the perfections of deity, the whole fulness of the Godhead, all human perfections, which make him as man in all things like unto us, but far exceeding us; as Mediator, all the blessings and promises of the covenant are in him; all the gifts of the Spirit, and a fulness of all grace; there are in him perfect righteousness, perfect holiness, all light, life, strength, wisdom, joy, and comfort ^a: and these stones, or Urim and Thummim, may be an emblem also of the saints, being made light and perfect righteousness in Christ, from whom they have both:

and they shall be upon Aaron's heart, when he goeth in before the Lord; either into the holy or into the most holy place, just as the names of the children of Israel on the stones are said to be; see Gill on Exo 28:29,

and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually; not only bear their names and remember their cases, make intercession for them, and represent their persons, in all which he was a type of Christ, but bear their judgment, have that at heart, and administer it unto them; and in all doubtful and difficult cases inquire of God what was fit and right to do for them, or for them to do: so Christ has the government of his people both at heart and in his hands; all judgment is committed to him, and he is the righteousness of his people now, and will be their Judge hereafter.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 28:30

¹ sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.

² tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.

Geneva Bible: Exo 28:30

And thou shalt put in the breastplate of judgment the ^{( n )} Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

^{( n )} Urim signifies light, and thummim perfection: declaring that the stones of the breastplate were most clear, and of perfect beauty: by urim also is meant knowledge, and thummim holiness, showing what virtues are required in the priests.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 28:1-43

1 Aaron and his sons are set apart for the priest's office.

2 Holy garments are appointed.

6 The ephod and girdle.

15 The breast-plate with twelve precious stones.

30 The Urim and Thummim.

31 The robe of the ephod, with pomegranates and bells.

36 The plate of the mitre.

39 The embroidered coat.

40 The garments for Aaron's sons.

MHCC: Exo 28:15-30

The chief ornament of the high priest, was the breastplate, a rich piece of cloth, curiously worked. The name of each tribe was graven in a precious stone, fixed in the breastplate, to signify how precious, in God's sight, believers are, and how honourable. How small and poor soever the tribe was, it was as a precious stone in the breastplate of the high priest; thus are all the saints dear to Christ, however men esteem them. The high priest had the names of the tribes, both on his shoulders and on his breast, which reminds us of the power and the love with which our Lord Jesus pleads for those that are his. He not only bears them up in his arms with almighty strength, but he carries them in his bosom with tender affection. What comfort is this to us in all our addresses to God! The Urim and Thummim, by which the will of God was made known in doubtful cases, were put in this breastplate. Urim and Thummim signify light and integrity. There are many conjectures what these were; the most probable opinion seems to be, that they were the twelve precious stones in the high priest's breastplate. Now, Christ is our Oracle. By him God, in these last days, makes known himself and his mind to us, Heb 1:1, Heb 1:2; Joh 1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the Spirit of Truth, who leads into all truth.

Matthew Henry: Exo 28:15-30

The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth, curiously wrought with gold and purple, etc., two spans long and a span broad, so that, being doubled, it was a span square, Exo 28:16. This was fastened to the ephod with wreathen chains of gold (Exo 28:13, Exo 28:14, Exo 28:22, etc.) both at top and bottom, so that the breast-plate might not be loosed from the ephod, Exo 28:28. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will minister unto the Lord, and do his will, he shall know his doctrine. In this breast-plate,

I. The tribes of Israel were recommended to God's favour in twelve precious stones, Exo 28:17-21, Exo 28:19. Some question whether Levi had a precious stone with his name or no. If not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself, being head of the tribe of Levi, sufficiently represented that tribe. If there was a stone for Levi, as is intimated by this, that they were engraven according to their birth (Exo 28:10), Ephraim and Manasseh were one in Joseph. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God, herein typifying our great high priest, who always appears in the presence of God for us. 1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only enter into the holiest, but by faith are made to sit with Christ in heavenly places, Eph 2:6. 2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isa 43:4. They shall be his in the day he makes up his jewels, Mal 3:17. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as earthen pitchers, Lam 4:2. 3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up upon his heart, as the expression here is (Exo 28:29), carries them in his bosom (Isa 40:11), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is to us, in all our addresses to God, that the great high priest of our profession has the names of all his Israel upon his breast before the Lord for a memorial, presenting them to God as the people of his choice, who were to be made accepted in the beloved! Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the palms of his hands (Isa 49:16), but engraven upon the heart of the great intercessor. See Son 8:6.

II. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the breast-plate of judgment, Exo 28:30. Urim and thummim signify light and integrity; many conjectures there are among the learned what they were; we have no reason to think they were any thing that Moses was to make more than what was before ordered, so that either God made them himself, and gave them to Moses, for him to put into the breast-plate, when other things were prepared (Lev 8:8), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, And thou shalt give, or add, or deliver, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron; that is, "He shall be endued with a power of knowing and making known the mind of God in all difficult doubtful cases, relating either to the civil or ecclesiastical state of the nation."Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the urim and thummim were his cabinet-council; probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high priest, having on him this breast-plate, and asking counsel of God in any emergency relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did (Exo 25:22); thus, it should seem, Phinehas did, Jdg 20:27, Jdg 20:28. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David (1Sa 23:6, etc.), then the answer was given either by a voice from heaven or rather by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel; Joshua consulted it (Num 27:21), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, Ezr 2:63. But it was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us, Heb 1:2; Joh 1:18. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in his priesthood; and it was by the merit of his death that he purchased this honour for himself and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals, Rev 5:9.

Keil-Delitzsch: Exo 28:30

Into this choshen Moses was to put the Urim and Thummim , that they might be upon his heart when he came before Jehovah, and that he might thus constantly bear the right ( mishpat ) of the children of Israel upon his heart before Jehovah. It is evident at once from this, that the Urim and Thummim were to bring the right of the children of Israel before the Lord, and that the breastplate was called choshen mishpat because the Urim and Thummim were in it. Moreover it also follows from the expression אל נתתּ , both here and in Lev 8:8, that the Urim and Thummim were not only distinct from the choshen , but were placed in it, and not merely suspended upon it, as Knobel supposes. For although the lxx have adopted the rendering ἐπιτιθέναι ἐπί , the phrase is constantly used to denote putting or laying one thing into another, and never (not even in 1Sa 6:8 and 2Sa 11:16) merely placing one thing upon or against another. For this, על נתן is the expression invariably used in the account before us (cf. Exo 28:14 and Exo 28:23.).

What the Urim and Thummim really were, cannot be determined with certainty, either from the names themselves, or from any other circumstances connected with them.

(Note: The leading opinions and the most important writings upon the subject are given in my Bibl. Archaeol. §39, note 9.)

The lxx render the words δήλωσις (or δῆλος ) καὶ ἀλήθεια , i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim ( אוּרים light, illumination), but Thummim ( תּמּים ) means integritas , inviolability, perfection, and not ἀλήθεια . The rendering given by Symm . and Theod ., viz., φωτισμοὶ καὶ τελειώσεις , illumination and completion, is much better; and there is no good ground for giving up this rendering in favour of that of the lxx, since the analogy between the Urim and Thummim and the ἄγαλμα of sapphire-stones, or the ζώδιον of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ἀλήθεια ( Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering ἀλήθεια , which the lxx have given to Thummim , but it by no means warrants Knobel's conclusion, that the Hebrews had adopted the Egyptian names along with the thing itself. The words are therefore to be explained from the Coptic. The Urim and Thummim are analogous, it is true, to the εἰκῶν τῆς ἀληθείας , which the Egyptian ἀρχιδικαστής hung round his neck, but they are by no means identical with it, or to be regarded as two figures which were a symbolical representation of revelation and truth. If Aaron was to bring the right of the children of Israel before Jehovah in the breastplate that was placed upon his breast with the Urim and Thummim, the latter, if they were intended to represent anything, could only be symbolical of the right or rightful condition of Israel. But the words do not warrant any such conclusion. If the Urim and Thummim had been intended to represent any really existing thing, their nature, or the mode of preparing them, would certainly have been described. Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that the Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. Consequently the Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection. Aaron was to bear the children of Israel upon his heart, in the precious stones to be worn upon his breast with the names of the twelve tribes. The heart, according to the biblical view, is the centre of the spiritual life, - not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections (see Delitzsch bibl. Psychologie, pp. 203ff.). Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest, as Philo expresses it, was τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινός ( Spec. leg. ii. 321), and so stood in the deepest sympathy with those for whom he interceded"( Oehler in Herzog's Cycl.). As he entered the holy place with this feeling, and in this attitude, of which the choshen was the symbol, he brought Israel into remembrance before Jehovah that the Lord might accept His people; and when furnished with the Urim and Thummim, he appeared before Jehovah as the advocate of the people's rights, that he might receive for the congregation the illumination required to protect and uphold those rights.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 24:12--32:1

C. Directions regarding God's dwelling among His people 24:12-31:18

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 27:20--29:1

6. The investiture of the priests 27:20-28:43

Here begins the revelation of those things that related to the Israelites' relationship with God (27:20-30:38). The preceding section (25:10-27:19) emphasized the revelation of the things that revealed God's character. The priesthood is the primary revelation in this new section.

"The approach to the Holy One, both within the biblical tradition and outside it, has always included some kind of mediatorial ministry, for it is inherent in any kind of high religion' that an otherwise unbridgeable chasm exist between ineffable deity and finite mankind.

"In earliest times, of course, Yahweh met directly with His creation, which in turn communicated with Him in word and act. With the passing of time and the rise of patriarchal familial and clan structures, the father of the household functioned also as its priest, the minister who stood between the family and its God. Finally--and even before the covenant at Sinai--there had developed some kind of order of priests, as Exodus 19:22 expressly declares."⁴⁶⁹

The responsibilities of the priests in Israel fell into four categories.

1. They were responsible to maintain the holy place of the tabernacle. This included burning incense each morning and evening, trimming and refilling the lamps each evening, and replacing the showbread each Sabbath.

2. They also maintained the tabernacle courtyard. This involved offering sacrifices each morning and evening and blessing the congregation after the daily sacrifice. It also meant keeping the fire on the brazen altar burning always, and periodically removing its ashes.

3. They were responsible to inspect and appraise people and sacrifices. These included lepers, wives accused of adultery, and things dedicated to the sanctuary.

4. Finally, they were to teach and counsel the people. They were to communicate the Mosaic Law to the congregation and decide difficult cases of law.

Constable: Exo 28:15-30

The breastplate 28:15-30

The breastplate was a pocket of material of the same fabric as the ephod. Twelve precious stones fastened to the front of it, and two objects, the Urim and Thummim that were probably stones also, lay within it.

The 12 jewels represented the 12 tribes. Each one was unique. God later called the Israelites His jewels (Mal. 3:17). The high priest carried the tribes on his heart (v. 30) as well as on his shoulders. The heart refers to the seat of feelings and affections in the Old Testament.

"The purpose of the breastpiece was for making decisions' (v. 15). The Urim and Thummim, deposited in the pouch, were sacred lots used as the means of making decisions' (v. 30). The word Urim' begins with the first letter of the Hebrew alphabet and Thummim' begins with the last letter, so the lots were probably restricted to giving either positive or negative responses to questions asked of them. Strengthening that likelihood is the fact that the phrase Urim and Thummim' is best translated into English as curses and perfections,' meaning that if Urim' dominated when the lots were cast the answer would be no but if Thummim' dominated the answer would be yes."⁴⁷⁵

Guzik: Exo 28:1-43

Exodus 28 - Garments for Priests

A. The command to make garments for the priests.

1. (1-2) The purpose of the garments.

"Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron's sons: Nadab, Abihu, Eleazar, and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty.

a. Take Aaron your brother, and his sons with him: The priesthood of Israel was not "earned" nor aspired to. It could only be inherited by birthright. One must be born into a priestly family.

i. The priesthood was no place for ambition or self-glory. It was only entered into by God's call and invitation. In the New Covenant, our priesthood is also not earned nor aspired to. We are priests because of our new birth into Jesus' priestly family (1 Peter 2:5).

b. Make holy garments for Aaron your brother, for glory and for beauty: The priestly garments were made for glory and for beauty. Since there was something glorious and beautiful - indeed, "heavenly" about the priestly service, it was appropriate to make the garments glorious and beautiful.

i. "Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and for beauty? Is it emblematic of any thing that is good, glorious, or excellent? How unbecoming the glad tidings announced by Christian ministers is a colour emblematical of nothing but mourning and woe, sin, desolation, and death!" (Clarke)

2. (3-4) What to make and who must make it.

"So you shall speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron's garments, to consecrate him, that he may minister to Me as priest. And these are the garments which they shall make: a breastplate, an ephod, a robe, a skillfully woven tunic, a turban, and a sash. So they shall make holy garments for Aaron your brother and his sons, that he may minister to Me as priest.

a. Speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron's garments: God promised a special gifting from the Holy Spirit given to the craftsmen of these garments.

i. If it is really done to the glory of God, practical, manual service requires the leading of the Holy Spirit just as much as what we normally consider to be "spiritual" service.

b. That he may minister to Me: Three times in these first four verses, this command is repeated. Priests - under the old or new covenants - have their first ministry to God Himself.

B. Garments for the High Priest.

1. (5-14) The ephod.

"They shall take the gold, blue, purple, and scarlet thread, and fine linen, and they shall make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked. It shall have two shoulder straps joined at its two edges, and so it shall be joined together. And the intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen. Then you shall take two onyx stones and engrave on them the names of the sons of Israel: six of their names on one stone, and six names on the other stone, in order of their birth. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel. You shall set them in settings of gold. And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel. So Aaron shall bear their names before the LORD on his two shoulders as a memorial. You shall also make settings of gold, and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings.

a. Make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked: The ephod was essentially an ornate apron-like garment, made of gold, blue, purple and scarlet thread.

b. Take two onyx stones and engrave on them the names of the sons of Israel: On the shoulder straps were polished gemstones on each strap, with the inscription of six of the tribes on each stone, so the High Priest would bear their names before the LORD on his two shoulders as a memorial.

i. While the first ministry of a priest is always unto God Himself, a priest also is constantly connected to the people, bearing them on his shoulders. The shoulders are a place of work; therefore in the priest's ministry unto the LORD, he also worked for and with the people.

2. (15-30) The breastplate.

"You shall make the breastplate of judgment. Artistically woven according to the workmanship of the ephod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it. It shall be doubled into a square: a span shall be its length, and a span shall be its width. And you shall put settings of stones in it, four rows of stones: The first row shall be a sardius, a topaz, and an emerald; this shall be the first row; the second row shall be a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; and the fourth row, a beryl, an onyx, and a jasper. They shall be set in gold settings. And the stones shall have the names of the sons of Israel, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes. You shall make chains for the breastplate at the end, like braided cords of pure gold. And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate. Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate; and the other two ends of the two braided chains you shall fasten to the two settings, and put them on the shoulder straps of the ephod in the front. You shall make two rings of gold, and put them on the two ends of the breastplate, on the edge of it, which is on the inner side of the ephod. And two other rings of gold you shall make, and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod. They shall bind the breastplate by means of its rings to the rings of the ephod, using a blue cord, so that it is above the intricately woven band of the ephod, and so that the breastplate does not come loose from the ephod. So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the LORD continually. And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually."

a. Make the breastplate of judgment: The breastplate was also made with gold, blue, purple, and scarlet thread. It was attached to the ephod with gold chains.

b. Put settings of stones in it, four rows of stones: On the breastplate were four rows of three gemstones, each stone having one of the names of the twelve tribes inscribed on it. In wearing the breastplate, the High Priest would bear the names of the sons of Israel . . . over his heart.

i. It was not enough that the High Priest work for the people (having them on his shoulders). He must also love the people - that is, bear them on his heart.

ii. It isn't enough for a priest to have a heart for God. He must also have a heart for the people, and bear them on his heart in his entire ministry unto the LORD.

c. A sardius, a topaz, and an emerald: This begins a list of twelve gemstones set in the breastplate of the high priest. It is impossible to know exactly what all of these gemstones were; but we can come to some likely conclusions. Revelation 21:19-20 describes the foundations of the walls of the New Jerusalem with a series of twelve gemstones, which may answer to these stones in the breastplate.

i. We cannot neglect the fact God commanded the tribes to have their names inscribed on gemstones - truly precious things. God's people are indeed precious to Him.

d. Put in the breastplate of judgment the Urim and the Thummim: Three times in this passage the breastplate is called the breastplate of judgment because it held the Urim and Thummim which were tools for discerning God's will.

i. The use of the discerning tools of Urim and Thummim is described on a few occasions (Numbers 27:21, 1 Samuel 28:6, Ezra 2:63, and Nehemiah 7:65) and their use may be implied in other passages (Judges 1:1; 20:18, 23).

ii. The names Urim and Thummim mean "Lights and Perfections." We aren't sure what they were or how they were used. The best guess is that they were a pair of stones, one light and another dark, and each stone indicated a "yes" or "no" from God. The High Priest would ask God a question, reach into the breastplate, and pull our either a "yes" or a "no."

iii. Meyer suggests the Urim and Thummim were brilliant diamonds, which flashed with a "yes" or dim with a "no" answer from God.

iv. Many consider the Urim and Thummim as crude tools of discernment. In fact, they are better than the tools many Christians use today. It would be better to use the Urim and Thummim than rely on feelings, or outward appearances, or to simply use no discernment!

3. (31-35) The robe.

"You shall make the robe of the ephod all of blue. There shall be an opening for his head in the middle of it; it shall have a woven binding all around its opening, like the opening in a coat of mail, so that it does not tear. And upon its hem you shall make pomegranates of blue, purple, and scarlet, all around its hem, and bells of gold between them all around: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe all around. And it shall be upon Aaron when he ministers, and its sound will be heard when he goes into the holy place before the LORD and when he comes out, that he may not die."

a. Make the robe of the ephod all of blue: This was the basic covering of the priest, made of all blue, and seamless and untorn for the head opening.

b. Bells of gold between them all around: On its hem, between the ornate pomegranates of blue and purple, were bells, so the priest could be heard while ministering before God - if he were to die, the bells would stop ringing and he could be pulled out of the Most Holy Place.

4. (36-38) The turban and its engraving.

"You shall also make a plate of pure gold and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban. So it shall be on Aaron's forehead, that Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD."

a. It shall be on the front of the turban: The turban was a simple wound linen headpiece. More important than the turban itself was the gold plate with the inscription HOLINESS TO THE LORD.

b. That Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts: Even the gifts and sacrifices Aaron and the other priests brought before the Lord were touched with iniquity. Yet when God's appointed priest in God brought them in God's appointed way, God accepted them.

c. That they might be accepted before the LORD: Holiness - not as a legalistic list of rules, but in the power of a life separated to God - is essential for anyone who will appear before God. Hebrews 12:14 reinforces this principle: Pursue peace with all people, and holiness, without which no one will see the Lord.

5. (39) The tunic, the turban, and the sash.

"You shall skillfully weave the tunic of fine linen thread, you shall make the turban of fine linen, and you shall make the sash of woven work."

a. Skillfully weave the tunic of fine linen: These basic garments are simply described as being woven of fine linen.

6. (40-43) Garments for the sons of Aaron.

"For Aaron's sons you shall make tunics, and you shall make sashes for them. And you shall make hats for them, for glory and beauty. So you shall put them on Aaron your brother and on his sons with him. You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests. And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs. They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him."

a. For Aaron's sons you shall make tunics: Though the "regular" priests had special garments, they were simple clothes of fine linen. They were special, but not much compared to the glory and beauty of the High Priest's garments.

i. This is because the "regular" priests, though important, had a far lesser office than the High Priest - and were appropriately clothed for this lower position.

ii. Even so, the High Priest's clothing, in total, speaks more of Jesus' glory and beauty than of ours. We are content with simple linen robes.

b. Linen trousers to cover their nakedness: The priests - all of the priests - were to wear undergarments, so it would be impossible for their nakedness to be exposed while ministering.

i. This was probably a reaction to the nakedness of many pagan priests while performing their rituals.

ii. Also, the trousers were to be made of cool linen, instead of warm wool. God doesn't want His servants to sweat.

C. A Contrast between Jesus' clothing when He accomplished His great priestly work and the garments of the High Priest.

1. Jesus wore no beautiful ephod - only a purple robe for mocking.

2. Jesus had no precious gems were on His shoulders, only a cross that we deserved.

3. Jesus had no breastplate with "Israel on His heart," yet He died of a broken heart for Israel - and all of mankind.

4. As the High Priest, Jesus had a seamless robe that was not torn, but it was stripped away at the cross.

5. Jesus heard no delicate sound of bells proving that the High Priest was alive, only the sound of pounding nails insuring our High Priest's death.

6. Jesus wore no fine linen turban, rather a painful crown of thorns.

7. Jesus had no headplate reading HOLINESS TO THE LORD, but a life and death showing nothing but holiness to the LORD!

8. Jesus had no linen trousers to hide His nakedness, rather He bore our sins on the cross in a naked shame.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 28 (Chapter Introduction)

Overview

Exo 28:1, Aaron and his sons are set apart for the priest’s office; Exo 28:2, Holy garments are appointed; Exo 28:6, The ephod and girdle; Exo 28:15, The breast-plate with twelve precious stones; Exo 28:30, The Urim and Thummim; Exo 28:31, The robe of the ephod, with pomegranates and bells; Exo 28:36, The plate of the mitre; Exo 28:39, The embroidered coat; Exo 28:40, The garments for Aaron’s sons.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 28 (Chapter Introduction)

CHAPTER 28

Aaron and his sons ordained for the priest’ s office, Exo 28:1 . His holy garments, Exo 28:2-5 . The ephod, Exo 28:6 . Curious girdle, Exo 28:8 . The two onyx stones on which the names of the children of Israel were engraven, Exo 28:9-14 . Of the breastplate, whereon was the same, Exo 28:15-22 ; with two golden rings, Exo 28:23-29 . The Uri and Thummim, Exo 28:30 . The golden plate which had on it, Holiness to the Lord, Exo 28:36 . The coats of Aaron’ s sons, their girdles, caps, and their linen drawers, Exo 28:40 , which they put on when they served in the holy place, Exo 28:43

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 28 (Chapter Introduction)

(Exo 28:1-5) Aaron and his sons set apart for the priest's office, Their garments.

(Exo 28:6-14) The ephod.

(v. 15-30) The breastplate, The Urim and Thummim.

(Exo 28:31-39) The robe of the ephod, The plate of the mitre.

(Exo 28:40-43) The garments for Aaron's sons.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 28 (Chapter Introduction)

Orders being given for the fitting up of the place of worship, in this and the following chapter care is taken about the priests that were to minister in this holy place, as the menial servants of the God of Israel. He hired servants, as a token of his purpose to reside among them. In this chapter, I. He pitches upon the persons who should be his servants (Exo 28:1). II. He appoints their livery; their work was holy, and so must their garments be, and unanswerable to the glory of the house which was now to be erected (Exo 28:2-5). 1. He appoints the garments of his head-servant, the high priest, which were very rich. (1.) An ephod and girdle, (Exo 28:6-14). (2.) A breast-plate of judgment (Exo 28:15-29), in which must be put the urim and thummim (Exo 28:30). (3.) The robe of the ephod (Exo 28:31-35). (4.) The mitre (Exo 28:36-39). 2. The garments of the inferior priests (Exo 28:40-43). And these also were shadows of good things to come.

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 28 (Chapter Introduction)

INTRODUCTION TO EXODUS 28

This chapter informs us of the servants God would have to minister to him in the house, or tabernacle, he had ordered to be made, even Aaron and his sons, Exo 28:1 of the garments they were to wear in their service, Exo 28:2 and first of the garments of the high priest, and particularly of the ephod, with the girdle, on the shoulder pieces of which were to be two onyx stones, with the names of the children of Israel engraved on them, Exo 28:6, and that of the breastplate of judgment, with the Urim and Thummum in it, Exo 28:15 and of the robe of the ephod, Exo 28:31, and of the mitre, Exo 28:36 and then of the garments of the common priests, Exo 28:40.