“You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it. It shall be square and folded double; a span shall be its length, and a span its width. You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row; and the second row a turquoise, a sapphire, and an emerald; and the third row a jacinth, an agate, and an amethyst; and the fourth row a chrysolite, an onyx, and a jasper. They shall be enclosed in gold in their settings. The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes. You shall make on the breastplate chains like cords, of braided work of pure gold. You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. You shall put the two braided chains of gold in the two rings at the ends of the breastplate. The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart. You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward. You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod. They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod. Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
Parallel Translations
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“You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it.
It shall be square and folded double; a span shall be its length, and a span its width.
You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;
and the second row a turquoise, a sapphire, and an emerald;
and the third row a jacinth, an agate, and an amethyst;
and the fourth row a chrysolite, an onyx, and a jasper. They shall be enclosed in gold in their settings.
The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.
You shall make on the breastplate chains like cords, of braided work of pure gold.
You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate.
You shall put the two braided chains of gold in the two rings at the ends of the breastplate.
The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart.
You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward.
You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod.
They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod.
Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually.
You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
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And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.
Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.
And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.
And the second row shall be an emerald, a sapphire, and a diamond.
And the third row a ligure, an agate, and an amethyst.
And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.
And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.
And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.
And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.
And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.
And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.
And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.
And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.
And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.
And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.
And thou shalt put in the breastplate of judgment the 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.
Show all 3 translations
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And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it.
Four-square it shall be and double: a span shall be the length thereof, and a span the breadth thereof.
And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;
and the second row a carbuncle, a sapphire, and an emerald;
and the third row a jacinth, an agate, and an amethyst;
and the fourth row a beryl, and an onyx, and a jasper; they shall be inclosed in gold in their settings.
And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes.
And thou shalt make upon the breastplate plaited chains of wreathen work of pure gold.
And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.
And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate.
And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof.
And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.
And thou shalt make two rings of gold, and shalt put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod.
And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the skilfully woven band of the ephod, and that the breastplate be not loosed from the ephod.
And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.
And thou shalt put in the breastplate of judgment the 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.
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (79)
- Ezra 2:63 (v30) The governor told them that they should not eat of the most holy things until a priest stood up to serve with Urim and with Thummim.
- Nehemiah 7:65 (v30) The governor told that they should not eat of the most holy things until a priest stood up to minister with Urim and Thummim.
- Exodus 28:12 (v29) You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel. Aaron shall bear…
- Numbers 27:21 (v30) He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh. At his word they shall go…
- Deuteronomy 33:8 (v30) About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters…
Show all 75 cross-references
- Leviticus 8:8 (vv15, 30) He placed the breastplate on him. He put the Urim and Thummim in the breastplate.
- Exodus 28:30 (vv15, 29) You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh.…
- 1 Samuel 28:6 (v30) When Saul inquired of Yahweh, Yahweh didn’t answer him by dreams, by Urim, or by prophets.
- 1 Samuel 30:7-8 (v30) David said to Abiathar the priest, the son of Ahimelech, “Please bring the ephod here to me.” Abiathar brought the ephod to David. David…
- Hebrews 4:15 (v30) For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like…
- Ezekiel 28:13 (vv17–18) You were in Eden, the garden of God. Every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise,…
- Exodus 39:10-21 (v17) They set in it four rows of stones. A row of ruby, topaz, and beryl was the first row; and the second row, a turquoise, a sapphire, and an…
- Judges 1:1 (v30) After the death of Joshua, the children of Israel asked of Yahweh, saying, “Who should go up for us first against the Canaanites, to fight…
- 1 Samuel 23:9-12 (v30) David knew that Saul was devising mischief against him; and he said to Abiathar the priest, “Bring the ephod here.” Then David said, “O…
- Isaiah 49:15-16 (v29) “Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not…
- Jeremiah 30:21 (v29) Their prince will be one of them, and their ruler will proceed from among them. I will cause him to draw near, and he will approach me; for…
- Zechariah 6:13 (v30) even he shall build Yahweh’s temple; and he shall bear the glory, and shall sit and rule on his throne; and he shall be a priest on his…
- Romans 10:1 (v29) Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved.
- 2 Corinthians 6:11-12 (v30) Our mouth is open to you, Corinthians. Our heart is enlarged. You are not restricted by us, but you are restricted by your own affections.
- Philippians 1:7-8 (v30) It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the…
- Hebrews 9:12 (v30) nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained…
- Hebrews 9:24 (v30) For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in…
- Exodus 28:15 (v29) “You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of…
- Numbers 15:38 (v28) “Speak to the children of Israel, and tell them that they should make themselves fringes on the borders of their garments throughout their…
- Judges 20:23 (v30) The children of Israel went up and wept before Yahweh until evening; and they asked of Yahweh, saying, “Shall I again draw near to battle…
- Judges 20:27-28 (v30) The children of Israel asked Yahweh (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son…
- Proverbs 8:11 (v17) For wisdom is better than rubies. All the things that may be desired can’t be compared to it.
- Song of Solomon 8:6 (v29) Set me as a seal on your heart, as a seal on your arm; for love is strong as death. Jealousy is as cruel as Sheol. Its flashes are flashes…
- Revelation 7:4-8 (v21) I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: of the…
- Revelation 21:12 (v21) having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the…
- Revelation 21:19-21 (v17) The foundations of the city’s wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire;…
- Revelation 4:3 (vv18, 20) that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at.
- Exodus 24:10 (v18) They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness.
- Exodus 25:11-15 (v23) You shall overlay it with pure gold. You shall overlay it inside and outside, and you shall make a gold molding around it. You shall cast…
- Exodus 26:1 (v15) “Moreover you shall make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet, with cherubim. You shall…
- Exodus 28:4 (v15) These are the garments which they shall make: a breastplate, an ephod, a robe, a fitted tunic, a turban, and a sash. They shall make holy…
- Exodus 28:6 (v15) “They shall make the ephod of gold, blue, purple, scarlet, and fine twined linen, the work of the skillful workman.
- Exodus 28:9 (v17) You shall take two onyx stones, and engrave on them the names of the children of Israel.
- Exodus 28:11 (v17) With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the…
- Exodus 28:14 (v25) and two chains of pure gold; you shall make them like cords of braided work. You shall put the braided chains on the settings.
- Exodus 28:31 (v28) “You shall make the robe of the ephod all of blue.
- Exodus 28:37 (v28) You shall put it on a lace of blue, and it shall be on the sash. It shall be on the front of the sash.
- Exodus 39:4 (v25) They made shoulder straps for it, joined together. It was joined together at the two ends.
- Exodus 39:8-21 (v15) He made the breastplate, the work of a skillful workman, like the work of the ephod: of gold, of blue, purple, scarlet, and fine twined…
- Exodus 39:11 (v18) and the second row, a turquoise, a sapphire, and an emerald;
- Exodus 39:12 (v19) and the third row, a jacinth, an agate, and an amethyst;
- Exodus 39:15 (v25) They made on the breastplate chains like cords, of braided work of pure gold.
- Exodus 39:30-31 (v28) They made the plate of the holy crown of pure gold, and wrote on it an inscription, like the engravings of a signet: “HOLY TO YAHWEH”. They…
- Judges 20:18 (v30) The children of Israel arose, went up to Bethel, and asked counsel of God. They asked, “Who shall go up for us first to battle against the…
- 1 Kings 18:31 (v21) Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom Yahweh’s word came, saying, “Israel shall be…
- Job 28:6 (v18) Sapphires come from its rocks. It has dust of gold.
- Job 28:16 (v18) It can’t be valued with the gold of Ophir, with the precious onyx, or the sapphire.
- Job 28:18-19 (v17) No mention will be made of coral or of crystal. Yes, the price of wisdom is above rubies. The topaz of Ethiopia will not equal it, nor will…
- Proverbs 3:15 (v17) She is more precious than rubies. None of the things you can desire are to be compared to her.
- Proverbs 20:15 (v17) There is gold and abundance of rubies, but the lips of knowledge are a rare jewel.
- Proverbs 31:10 (v17) Who can find a worthy woman? For her price is far above rubies.
- Song of Solomon 5:14 (v18) His hands are like rings of gold set with beryl. His body is like ivory work overlaid with sapphires.
- Isaiah 54:11-12 (v17) “You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with…
- Isaiah 54:12 (v19) I will make your pinnacles of rubies, your gates of sparkling jewels, and all your walls of precious stones.
- Jeremiah 17:1 (v18) “The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the…
- Lamentations 4:7 (v17) Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire.
- Ezekiel 1:16 (v20) The appearance of the wheels and their work was like a beryl. The four of them had one likeness. Their appearance and their work was as it…
- Ezekiel 1:26 (v18) Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the…
- Ezekiel 10:1 (v18) Then I looked, and see, in the expanse that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the…
- Ezekiel 10:9 (v20) I looked, and behold, there were four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub. The…
- Ezekiel 27:16 (v18) “ ‘ “Syria was your merchant by reason of the multitude of your handiworks. They traded for your wares with emeralds, purple, embroidered…
- Daniel 10:6 (v20) His body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were…
- Malachi 3:17 (v17) They shall be mine,” says Yahweh of Armies, “my own possession in the day that I make, and I will spare them, as a man spares his own son…
- Luke 22:30 (v21) that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel.”
- 2 Corinthians 7:3 (v30) I say this not to condemn you, for I have said before that you are in our hearts to die together and live together.
- 2 Corinthians 12:15 (v30) I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
- Hebrews 2:17 (v30) Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things…
- James 1:1 (v21) James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
- Revelation 21:11 (v20) having the glory of God. Her light was like a most precious stone, as if it were a jasper stone, clear as crystal;
- Revelation 21:18-20 (v20) The construction of its wall was jasper. The city was pure gold, like pure glass. The foundations of the city’s wall were adorned with all…
75 distinct cross-references across this passage (79 total citations).
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On vv15, 16, 17, 18, 20, 23, 26, 29, 30 It was so called, because the high Priest could…
It was so called, because the high Priest could not give sentence in judgment without that on his breast.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15, 17, 30 Exo 28:15 And thou shalt make the breastplate of…
Exo 28:15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; [of] gold, [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it.
Ver. 15. The breastplate of judgment.] So called because the priest was to put it on when he was to inquire and give sentence as from God. {Num 27:21}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15, 16, 17, 21, 22, 25, 26, 27, 29, 30 This was a square and curiously wrought piece put…
This was a square and curiously wrought piece put over the ephod upon one’s breast, called of judgment, because from thence the Israelites were to expect and receive their judgment, and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 The most considerable of the ornaments of the high…
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 Sol 8:6.
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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 (Sa1 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–30 Four square it shall be, being doubled,.... That is,…
Four square it shall be, being doubled,.... That is, when it was doubled; for the length of it, according to Maimonides (c), was a cubit, which is two spans, and so, when it was doubled, was but one, and its length and breadth being alike, as follows:
a span shall be the length thereof, and a span shall be the breadth thereof; a square, which is the measure, the form of the new Jerusalem, the church of Christ, Rev 21:16 and may denote the perfection, firmness, and immovableness of it, Psa 125:1. Some have thought that this breastplate was doubled, in order to have something enclosed in it: some imagine, that within this fold were put the Urim and Thummim, which they suppose to be two words engraved on a stone, and different from the twelve stones in it; others, that the name of Jehovah was written and put there, as the Targum of Jonathan and Jarchi on Exo 28:30 and other Jewish writers, and others, fancy some little images were put within these folds, the name with the teraphim, and supposed to be the Urim and Thummim; but if these were hid in the folds, they could not be seen when consulted; it is most probable there is nothing put within the double, which was not done for any such use; but most likely that it might be strong to bear the weight of the precious stones, put in ouches of gold upon it.
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(c) Cele Hamikdash, c. 9. sect. 6.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 30 The most considerable of the ornaments of the high…
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, two spans long, and a span broad; so that, being doubled, it was a span square. In this breast-plate, the tribes of Israel were recommended to God's favour in twelve precious stones. Some question whether Levi had a precious stone with his name on 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. 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. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isaiah xliii, 4. The high priest had the names of the tribes both on his shoulders and on his breast, noting both the power and the love with which our Lord Jesus interceeds for us. How near should Christ's name lie to our hearts, since he is pleased to lay our names so near his? And what a comfort is it 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?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 17, 30 Verse 15. The breastplate of judgment] חשן משפט choshen…
Verse 15. The breastplate of judgment] חשן משפט choshen mishpat, the same as the חשן choshen, see Ex 25:7, but here called the breastplate of judgment, because the high priest wore it upon his breast when he went to ask counsel of the Lord, to give judgment in any particular case; as also when he sat as judge to teach the law, and to determine controversies. See Le 10:11; De 17:8-9.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 30 Exo 28:15. The breast-plate of judgment — The most…
Exo 28:15. The breast-plate of judgment — The most considerable of the ornaments of the high-priest was this breast-plate, termed the breast-plate of judgment, because the high-priest wore it upon his breast when he went to ask counsel or judgment of God. The Seventy render the word λογειον, oracle, because hereby the Lord gave answers to the inquiries made by the high-priest in behalf of Israel. It was a rich piece of cloth, curiously wrought with gold and purple, four-square, that is, nine inches long being doubled, and a span broad. The reason of its being doubled was probably for the greater strength and convenience, as it was to hold the weight of twelve precious stones, with the names of the twelve tribes engraven upon them. Some question whether Levi had a precious stone with his name on it or not; 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. 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. 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. The high- priest had the names of the tribes both on his shoulders and on his breast, denoting both the power and the love with which our Lord Jesus intercedes for us. How near should Christ’s name lie to our hearts, since he is pleased to lay our names so near his! And what a comfort is it 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!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 28, 30 The rational of judgment. This part of the high…
The rational of judgment. This part of the high priest’s attire, which he wore at his breast, was called the rational of judgment; partly because it admonished both priest and people of their duty to God; by carrying the names of all their tribes in his presence; and by the Urim and Thummim, that is, doctrine and truth, which were written upon it: and partly because it gave divine answers and oracles, as if it were rational and endowed with judgment.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15, 30 thou shalt make the breastplate of judgment with cunning…
thou shalt make the breastplate of judgment with cunning work--a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 17, 21, 22, 29, 30 15. Breastplate of judgment — This is not to…
15. Breastplate of judgment — This is not to be thought of as a military breastplate of metal, but as a very richly ornamented fabric, made of the same material as the ephod, upon which it was to be fastened by rings and chains of gold. Exo_28:22-25. Its probable form is shown in the cut, which is taken from McClintock and Strong’s Cyclopaedia. It was called breastplate of judgment from its holding the mysterious Urim and Thummim, (Exo_28:30,) by which the judgment of God was sometimes ascertained.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 16, 17, 18, 19, 20, 22, 23, 25, 26, 27, 28, 29, 30 15, 16. The ‘breastplate.’ The Heb. ḥôshen (often in…
15, 16. The ‘breastplate.’ The Heb. ḥôshen (often in the sequel, but only in the present connexion) is of uncertain etym., but there is nothing in it to suggest the idea of a ‘breastplate’; and as v. 30 shews, pouch would convey a much clearer idea of what is intended. It is called the ‘pouch of judgement,’ on account of the Urim and Thummim being kept in it, which were the means by which judgements, or decisions, were obtained by the high priest. It was to be of the same richly coloured texture as the ephod (v. 6).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 16, 17, 20, 21, 22, 23, 26, 27, 29, 30 (15) The breastplate of judgment.—The word khoshen does not…
(15) The breastplate of judgment.—The word khoshen does not really signify “breastplate,” but “ornament.” It was the main ornament of the priestly attire. It was called “the ornament of judgment” on account of its containing the Urim and Thummim, whereby God’s “judgments” were made known to His people. (See Note on Exo_28:30.)
With cunning work.—Rather, of the work of the weaver. (Comp. Exo_26:1; Exo_26:31; Exo_28:6.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 27, 29, 30 The breast-plate. As the khoshen was to be worn…
The breast-plate. As the khoshen was to be worn upon the breast (ver. 29), this name is appropriate; but it is not a translation of khoshen. Of judgment. See the introductory paragraph to this section. Kalisch translates "the breast-plate of decision." It was to be made, so far as its main fabric was concerned, of exactly the same materials as the ephod. See ver. 6.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 29, 30 The breastplate of Judgment.
Exo_28:15-30
The breastplate of Judgment.
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The breastplate
A full description of the breastplate is given twice over in the Book of Exodus, and from it we may gather certain useful lessons as to the Church in all ages.
I. There were twelve stones in the breastplate, each of them different, and each bearing a different name. This shows what variety there is among believers. So long as the human race differs so much in mental structure, we shall not be able to think alike, even in those things that are spoken of in Holy Writ. There are differences with regard to worship, differences in religious feelings and experiences; the stones are not alike, yet they are all on the same breastplate.
II. This brings us to another truth--the unity of the Church, all differing, yet all on the heart of Christ. The enemy has only to show himself, and men who differ amongst themselves agree to drive him back.
III. They were all precious stones; not one was mean or contemptible. Gods Church has ever been costly. No jewel is what it afterwards becomes when first found. Let not the stone which sparkles in its setting sneer at that which only looks like a pebble. The Master has chosen it; He knows that He has put within its rude exterior that which only needs time and skill to make it shine as the stars for ever and ever.
IV. Why were those precious stones put upon the breastplate? They were not on the mitre; they were upon the heart, teaching us that the Church is beloved. Every believer is on the heart of God.
V. Great pains were taken to keep the Breastplate from being lost. It was not only fastened to the shoulders by chains, but the bottom part of the breastplate was fastened by two rings lashed to the two rings in the ephod. This tells us of the Churchs security. (T. Champness.)
The breastplate
As the heart is the place of affection, and the shoulder the place of strength, Aaron had to carry the names of his people on his heart, to show that he loved them, and on his shoulder, to show that he was ever ready to serve them. The typical and spiritual meaning of this is very sweet. Jesus Christ is our great High Priest, and the names of all His people are not upon, but in, His heart. His omnipotent strength and His infinite love are ours--ours for ever. He never forgets one of His people, nor fails to love them. They are His jewels, His special treasures, His Fathers love-gifts, and He values them because His Father gave them to Him. The time is coming when He will count up His jewels, and it will then be found that not one soul given to Christ by the Father will be missing. As every ray of light that fell upon Aaron would fall upon the names of Aarons people, so every smile that God gives to Christ is given also to the people of Christ; for Christ and His people are one, and God never looks upon Christ without seeing His people--all His people, for they are in Him--loved as He is loved. (G. Rodgers.)
The topaz
The topaz is a beautiful jewel, of a bright orange or golden colour, though they are sometimes found green, blue, and red. It is very hard, being next to the ruby in this respect. I saw lately an account of a fine old topaz seal among the curiosities in a museum in England. What is called the field of the seal was blue. On this there were three arrows. On the top or crest of the seal was the head of a dragon on a crown. And round the seal was this inscription or motto--Sola bona quae honesta. The meaning of this is Honesty, which is the only good thing. And this, according to the old proverb, might be rendered, Honesty is the best policy. The topaz is considered to represent honesty. Most people think that if they dont cheat when they get a chance, and dont steal from those about them, they are honest. True honesty means to give to all persons whatever belongs to them. I want to speak of four different kinds of temptations, and to show how this precious jewel, the Bible topaz, will be a safeguard to you against them all.
I. The first kind of temptation in which this jewel will be a safeguard to us are temptations for the eye. You know when an army is besieging a walled city or fortress how very careful those inside of it are to protect the gates. But our souls are like walled cities or fortresses. Satan is the enemy trying to get in. And the eye is one of the gates of entrance. We must guard this gate well if we want to keep our souls safe. Job said he had made a covenant with his eyes not to look on anything that it was not right to look at. David used to pray--Turn away mine eyes from beholding vanity. And if we keep this precious Bible jewel, the topaz of true honesty, about us, it will be a safeguard to us in temptations. The first temptations from which it will save us are temptations for the eye.
II. The second kind of temptations in which this Bible jewel, the topaz of true honesty, will be a safeguard to us are temptations for the ear. This is another of the principal gates of entrance to the soul. And it is a very important gate. It ought to be most carefully guarded. We receive a great deal of good, and a great deal of harm, through the ear. If our souls are saved at last, they will be saved by what we hear; and if our souls are lost at last, they will be lost by what we hear.
III. The third kind of temptations from which this jewel will save us are temptations for the tongue. Oh, how much sin people commit by means of the tongue! If we could keep from saying what is wrong, how nicely we should get along! Well, if we carry this Bible jewel, the topaz of true honesty, about us all the time, it will keep us safe from these temptations.
IV. The fourth and last kind of temptations we are to speak of from which this jewel keeps us are temptations for the hand. I mean by this, the temptation to take or to keep what does not belong to us. If we keep this jewel about us--that is, if we remember Gods presence and try honestly to please Him--it will save us from ever taking or keeping what does not belong to us. If you want to keep this jewel about you all the time, so as to be kept from temptation, there is one text you must always remember. It is this, Thou, God, seest me. Oh! pray God to write that text on your memory. (R. Newton, D. D.)
The emerald
The emerald is a jewel of a beautiful, soft, rich green colour. Ireland is called the Emerald Isle because the grass which covers its hills and valleys is such a beautiful green. When you look at this island from the deck of a vessel far off at sea, it looks like a great jewel--a great emerald rising out of the ocean. The emerald stands, in value among jewellers, next to the ruby. It is spoken of several times in the Bible. In old times people used to think that the emerald had certain wonderful or magical powers. It was not true that it had any such powers. But hope, which is the Bible jewel represented by the emerald, does have them. I wish to speak of three of these powers. This will give us three reasons why hope may be compared to an emerald.
I. And the first reason why hope may he compared to an emerald is because it makes us industrious. People used to think that the emerald had the power of curing idleness or of making men industrious. If it only had this power the emerald would be the most valuable of all jewels. Then, when boys and girls were put to school, it would only be necessary to hang an emerald round each ones neck, and there would be no lazy scholars. The owners of all our workshops and factories would want to have a good supply of emeralds. I need not tell you, however, that the emerald never had any such power as this. But hope, the beautiful Bible jewel, that which the emerald represents, does have this power. If people hope to get rich they know that they must be industrious and work hard.
II. Again, people used to think that the emerald had the power of taking away fear. And this leads us to speak of the second reason why hope may be compared to an emerald, because it makes us courageous. The Bible tells us that hope maketh not ashamed (Rom_5:5). In one place in the Bible hope is compared to a helmet. And a soldier who had his head covered with a good helmet would be very bold and courageous. He would not be afraid when the arrows were flying thick around him. In another place in the Bible hope is compared to an anchor (Heb_6:19). Suppose that you and I are at sea on board a vessel. A storm is driving our vessel right on towards a rocky and dangerous coast. If we have no anchor on board we may well be afraid, for pretty soon we shall be dashed against the rocks and perish. But suppose we have a good anchor, and a strong cable to hold it by on board our vessel. We drop our anchor in the sea. It sinks to the bottom and is buried in the mud and sand, or takes hold of the rocks there. It keeps the vessel from drifting towards the shore. We are safe. Our fear is gone. Let the winds blow, and the waves roar ever so much, they cant hurt us. The anchor gives us hope, and this hope makes us bold or courageous. And it is just so when we become Christians. Then we love Jesus. We have hope in Him. That hope is to our souls just like what the anchor is to the sailor. It keeps us from being afraid.
III. Another strange power, which it used to be supposed the emerald had, was that of taking away gloom and sadness from the minds of people. Of course this was a mistake. It never had any such power. But this points out to us a third reason why hope may be compared to an emerald. It is because it makes us cheerful. Hope is a bright, sunshiny thing. You know how beautiful the rainbow is! Hope is sometimes compared to the rainbow. And it may very properly be so compared, because it seems to paint in bright colours the things it leads us to look for, and to put rainbows all about them. There is a steam ferry-boat on the river Mersey in England. It runs from Liverpool to Birkenhead and back. Several years ago passengers on that ferry-boat would sometimes see on a warm bright day a poor crippled boy. His body was grown almost to a mans size, but his limbs were withered and helpless, and not bigger than the limbs of a child. He used to wheel himself about in a small carriage, like those that boys use in their play. He had a little musical instrument called a concertina, and on this he used to play some sweet simple tunes. He never asked for anything, but yet very few of the passengers could hear his touching music, or look at his honest, cheerful face, without dropping a penny or two into his carriage. One day a lady was standing near, looking at him with great pity. She thought how sad and lonely he must feel, unable to help himself, and with no prospect of ever being any better in this world. She said to a lady who was with her, but not intending that he should hear it--Poor boy l what a sad life he has to lead; and nothing in all the future to look forward to! But he did hear it. And in stepping out of the boat that lady saw a tear in his eye and a bright smile on his face trying to chase the tear away, as he said--Im expecting to have wings some day, lady. (R. Newton, D. D.)
The sapphire
I want to find out what this jewel stands for or represents. Well, when I come to read about the sapphire, I find that in old times people used to think that if you carried one of these jewels on your heart, or in your bosom, it would have the effect of making you strong. And then we have only to ask ourselves which of the Bible jewels, or Christian graces, is it which has the greatest power to make people strong? We see in a moment that it is faith. And so we feel safe in saying that the sapphire stands for faith or trust in God; Faith may be compared to the sapphire because it makes us strong. I wish to speak of two things for which faith makes us strong.
I. In the first place, faith makes us strong to suffer.
II. The second reason why faith may be compared to the sapphire is because it makes us strong to serve. Now, my dear children, if you want to have this Bible jewel, you must ask Jesus to give it to you. You cant find it. You cant buy it. Your parents, or teachers, or friends, cant get it for you, or give it to you. Nobody but Jesus can give it to you. It is only His grace that can put it in your hearts. If you pray earnestly to Jesus to give you a believing, trusting heart, He will give it to you. This precious jewel, trust in Jesus, is all we need to make us comfortable and happy here, and all we need to save our souls and take us to heaven at last. It is faith, simple faith, or trust in Jesus, that saves us. (R. Newton, D. D.)
The diamond
Every true Christian is a spiritual diamond, one of God s jewels. Let us look at this diamond and see what there is about it on account of which a Christian may be compared to it.
I. Its hardness. It is one of the hardest things in the world.
1. It will bear a great deal of rough handling without being scratched or injured at all, And Christians are just like diamonds on this account. They can bear trial or hard treatment without being injured by it.
2. It can make marks that cannot be rubbed out. When we become Christians, we are like diamonds in this respect. One day the superintendent of a Sunday school in this city was going along near Third and Dock Streets. He saw one of the large boys belonging to his school coming out of a drinking-saloon. The boys name was George Simpson. As the superintendent passed by he raised his finger, and shaking it gently, he said, in a kind, but serious way, Take care, George, take care. Some ten or twelve years passed away. He had forgotten all about it. But one day a very genteel-looking man came up to him in the street, and, bowing to him, said, I think, sir, this is Mr. P., who used to be superintendent of such a Sunday school? That is my name, sir, but I dont remember you. Dont you remember a boy named George Simpson who used to belong to your school? No, I cant recollect the name. Well, sir, dont you remember meeting him one day coming out of a drinking-place near the corner of Third and Dock Streets, when you shook your finger at him, and said, Take care, George? Oh, yes, I remember that. Well, sir, said the young man, I am George Simpson, and I want to thank you for what you did and said that day. It was a little thing, but it saved me from ruin. I was just beginning to go in the drunkards ways. But something in your words and manner made a great impression on me. I gave up drinking. Not long after, I joined the Church. Now I am living in the West, and am quite well off; but, my dear sir, I owe it all to you. Here you see how the superintendent was like a diamond, making a mark that never can be rubbed out.
II. Its brightness. The most brilliant of all jewels. It gives up freely the rays of light that God freely bestows upon it. And this is what makes it look so bright and beautiful. And so you see that when Jesus said, Freely ye have received, freely give, it is about the same as if He had said, Be like the diamond, which gives back again so freely the light which it receives. A piece of coal does not reflect any light. All the light that falls on it is swallowed up and kept to itself. This is what makes it look so black, so dark, and disagreeable. Selfish, miserly people are like coal in this respect. They dont reflect or scatter about them anything they receive. Whatever God gives them they swallow up and keep to themselves.
III. But there is a third thing connected with diamonds, on account of which Christians may be compared to them, and that is the way to find out counterfeits. There are many counterfeit diamonds. Men can make imitation diamonds. And these often look so very much like the real that it is difficult to tell one from the other. And then God sometimes makes stones that appear so much like diamonds that hardly one person out of twenty can tell the difference between them. Sometimes even the merchants who are engaged in buying and selling diamonds can hardly tell a real jewel from an imitation. There are one or two tests, however. A real diamond cant be scratched. Another way is by putting it beside a true diamond and comparing them together. And so, if you wish to tell if a person is a true Christian, you must compare him with Jesus, and see if he is like Him. Jesus was gentle, loving, and kind. And the Bible says that unless the same mind be in us that was in Christ Jesus, we are none of His. This means that unless we are like Him we are not true Christians. And then there is another way by which you can tell a real diamond from a counterfeit. If you put them in water, the diamond will still look bright and shine; the counterfeit, instead of shining, will look dark and dull. The Bible compares affliction or trial to water; and you can easily tell a true Christian from a counterfeit by seeing how he acts when affliction comes upon him. (R. Newton, D. D.)
The agate
In old times people used to think that this jewel had the power of securing success. It was supposed that if persons only had an agate with them they would be sure to get the victory over their enemies. The agate was considered as the conquerors jewel. And now what is the Bible jewel that will always give us the victory--that will make us more than conquerors through Him that hath loved us? It is the grace of God. This is the Bible jewel that we may compare to the agate. And there are two things over which this jewel, the grace of God, will make us conquerors, if we have it in our hearts. Each of these things begins with the letter S.
I. The first thing over which this Bible jewel, the grace of God, will make us conquerors is sin. The Bible tells us that we are born in sin. Our hearts are full of sin. Unless we get this sin driven out, and overcome, we never can be happy, either in this world or in the world to come. We read a great deal in the Bible about the wrestling, and struggling, and fighting, that Christians have to do. And the thing they have to fight against all the time is sin. When two people are fighting, it generally happens that they keep on at it till either one or the other of them gets the victory. And so it is in the great battle we have to fight with sin. Either we must conquer it, or it will conquer us. But we never can conquer sin ourselves. And there is nothing that will give us the victory over it but the grace of God. This is the real agate, the Bible jewel, that will give us the victory.
II. The second thing over which this jewel will make us conquerors is satan. This is the next S. Satan is the great tempter. The Bible tells us that he goeth about as a roaring lion, seeking whom he may devour or destroy. The only way in which Satan can destroy us, or do us any harm, is by tempting us to sin. And he cannot hurt us, even in this way, unless we yield to the temptation. If we only have this Bible jewel, the grace of God, with us, it will make us conquerors over Satan. And then, although he is so powerful and so wicked, and although he tries so hard to injure us and keep us from getting to heaven, he wont be able to do us any harm. (R. Newton, D. D.)
The conquerors jewel
The greatest enemy with which we have to fight is sin. This enemy meets us in many forms. But the form in which it gives us more trouble than any other is perhaps that of selfishness. This is an evil that is very hard to conquer. Suppose we are walking in the country, and meet a snake in the path; with the cane in our hand we strike it again and again, till it lies still and motionless. We leave it, and go on our way, feeling sure that we have killed the snake. But when we have finished our walk, and come back to the place where we left the snake, we find it still alive and active. Then we say to ourselves, Snakes are hard to kill. And it is just so with selfishness. It is a very difficult thing to conquer it. If we wish to subdue it, and get the victory over it, we must be sure to have this conquerors jewel, the grace of God. And there are three things that this jewel will lead us to do in fighting against selfishness.
I. In the first place, it will lead us to pray against it. Prayer is necessary to our success in everything we do. Jesus said to His disciples, Without Me ye can do nothing. And this is as true now as it was then. It is as true of us as it was of the disciples. And it is particularly true of the thing we are now considering. If we want to get the victory over the selfishness of our own hearts, it is especially necessary for us to pray to Jesus to help us.
II. The second thing that this conquerors jewel will lead us to do in getting the victory over selfishness is to struggle against it. We must not think that praying is to take the place of striving. God only helps those who strive to help themselves. Suppose that you and I have to climb up a high mountain. We kneel down at the foot of the mountain, and pray God to help us get up to the top of it. And then suppose we should sit down and wait for God to send an angel to take us in his arms and carry us up to the top of the mountain. Have we any right to expect that God would help us in that way? Not at all. We might wait all our lives, but we never should get any help. If we want to get up the mountain, we must begin to climb, and we must keep on climbing till we get to the top, and while we are doing this God will help us. No soldier ever expects to gain the victory over his enemies without a hard struggle. We have all read about the great victory which the Duke of Wellington obtained over the Emperor Napoleon at the battle of Waterloo. But he had to fight hard all day before he gained that victory. And so, if we want to get the victory over our selfishness, we must struggle hard against it.
III. The third thing that this conquerors jewel will lead us to do in getting the victory over selfishness is to remember the example of Jesus. Jesus came down from heaven to do three things for us. The first was to fulfil Gods law for us. The second was to die for our sins. The third was to show us how to live. The Bible tells us that He left us an example that we should follow His steps. You know, when we are learning to write, our teacher sets us a copy. Then we take the word or sentence that has been written for us, letter by letter, and try to make others like them. And just in the same way the life of Jesus is set before us as our copy. We are to keep it before us, and try to make our own lives like His. Being a Christian means being like Jesus. Now it is said of Jesus that He pleased not Himself. (R. Newton, D. D.)
The amethyst
The amethyst is a very precious jewel and very much admired. Its colour is a mixture of blue and red. It is a rich purple, very much like the appearance of a bunch of ripe, dark-coloured grapes. The name of this jewel comes from the Greek language, and it means not to intoxicate, or not to make drunk. The amethyst is the temperance jewel. The boys and girls, and men and women, who make clear, cold, sparkling water their principal drink, should take the amethyst as their favourite jewel. In old times people used to think that if they only had a cup made out of an amethyst to drink from, they never would get intoxicated. And if they only carried one of these jewels about them it would have the same effect. They thought the amethyst was a charm against intemperance, and a cure for it when men fell into this dreadful habit. What a blessed thing it would be if this were so! Then this jewel would be worth its weight in gold, and ten times more than that. But it cannot do this. It is only the Bible jewel, which the amethyst stands for, that can do this. And what is the Bible jewel that may be compared to the amethyst? It is the fear of God. This is the real temperance jewel. I wish to speak of three ways in which this Bible jewel--the true amethyst--the fear of God--will be a temperance jewel to us.
I. In the first place it will keep us from learning to drink. You know what a dreadful thing it is to be plunged over the Falls of Niagara. Nobody can go over there without being killed. And if, when you are visiting the falls, you should see a person sailing in a boat on the river above the falls, to see how near he could go without being drawn over, you would think that a very dangerous position to be in. And so it would be. So long as a person is on the river above Niagara he is always in danger of being drawn over. But if he keep out of the river, he is free from danger. Now, to fall into intemperance is worse than going over Niagara. And learning to drink intoxicating liquor is like sailing on the river above Niagara. You are in danger at any time of being drawn over. This Bible gem, the fear of God, is the true amethyst--the temperance jewel--in the first place, because it will keep us from learning to drink.
II. It is so, in the second place, because it will keep us from tempting others to drink. It is impossible to tell how much harm is done in this way. God has tried to stop this evil by speaking about it in the Bible. He says in one place, Woe unto him that giveth his neighbour drink, that putteth the bottle to him (Hab_2:15).
III. And then there is another reason why this Bible jewel, the fear of God, may be compared to the amethyst--the true temperance jewel--and that is, it will lead us to stop drinking even when we have got into the habit of doing so. When the habit of drinking is once formed it becomes very strong. Nothing but this temperance jewel will enable any one to break off from the habit of drinking. My dear young friends, you know that in Switzerland there are great mountains, very high and very steep. Many of them have there tops covered with ice and snow. Sometimes great masses of this ice and snow will get loose and fall. In their fall they go rushing down the sides of the mountains with a noise like thunder. These masses of falling ice and snow are called avalanches. If travellers, or cottages, or even villages are in their path, they are swept away into instant destruction. When an avalanche is once started, it never can be stopped till it gets to the bottom of the mountain. Sometimes a very little is enough to start an avalanche. The stepping of your foot upon it; the taking away of a loose stone; or even the jarring of the air may do it. What a dangerous thing it is to loosen an avalanche and send it down the mountain side, breaking and crushing everything before it! But drunkenness is worse than an avalanche. And when any one gets into the habit of drinking he is loosening an avalanche over his head which may at any time rush down upon him and kill him. Be very careful how you do this. Dont get into the habit of drinking, and then you will be sure never to become a drunkard. (R. Newton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v15 THE BREASTPLATE.—Exo_28:15-30
THE BREASTPLATE.—Exo_28:15-30
That the ephod and the breastplate were intended to form one whole, is evident by the chains and ribbon which connected them, but the breastplate has its peculiar teachings. It has a two-fold relation—to God and to Israel. Let us consider the suggestions of this prominent portion of the high priestly vestments.
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I. As towards God the breastplate conveys the idea of representation.
Exo_28:1. The righteousness of this representation. The breastplate was to be the work of the skilful weaver; and it was to be made “of gold, of blue, of purple, of scarlet, and of fine twined linen,” Exo_28:15. Is not the idea here, that the intercession of the priest rested on purity and righteousness? The breastplate that met the eye of God, and on which the names of the children of Israel were written, was of white, and gold and beauty. The intercession of Christ is based in wisdom and righteousness. The holiness of God, the holiness of the law, the holiness of Heaven, are fully recognised and guaranteed.
2. The individuality of this representation. “And the stones shall be according to the names of the children of Israel, twelve,” Exo_28:21. Each tribe particularised. And must we not conclude that the individual jewels for the different tribes had a specific meaning? Our great High Priest knows our particular nature, infirmities, temptations, sins, sorrows. He brings us before God in our individual character and need.
3. The design of this representation. Did not these sparkling jewels on the priest’s breast symbolise the fact that the end of his intercession was, the restoration of Israel to purity and glory? Thus Christ recognises the intrinsic preciousness of human nature, and ever pleads and acts, so that we may be cleansed from every defilement, and shine as a bride’s jewels.
4. The sympathy of this representation. “And Aaron shall bear the names upon his heart,” Exo_28:29. Christ bears us on His heart: His Priesthood is full of tenderness and sympathy.
II. As toward man the breastplate conveys the idea of illumination, Exo_28:30. “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.—Delitzsch. Kalisch considers the Urim and Thummim to be identical with the precious stones, which is very probable. This oracle represents the Divine and saving light which Christ gives to His Church. The divine doctrines of the New Testament are the oracular gems to guide us into all truth. The Jewish legend declares, that during the flood the ark was lighted by the lustre of jewels; the Ark, the Church, is lighted by the clear shining of the doctrines of Christ. In Christ we have saving light; not for curiosity or earthly interest, but for the salvation of our highest nature. Sufficient light: the twelve gems indicate a fulness of illumination. Infallible light: it never leads astray. These precious stones indicate, then, precious truths (Isa_54:11-13). Let us be like unto “the merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Mat_13:45-46).
SUGGESTIVE COMMENTS ON THE VERSES
But the children of Israel were represented in an entirely different order, and after a different manner, on the breastplate of the high priest. Each there had his own peculiar precious stone, and his own peculiar place. Judah was the head of the first row; and Dan took the lead in the last. The gorgeous colour of the ruby shone out from one; the soft refreshing green of the emerald was visible in another; the brilliant light of the diamond flashed out from a third; and the heavenly azure of the sapphire was displayed in a fourth. Thus, each had his own peculiar glory and beauty: each differed from, without rivalling the other; and each filled his appointed place in the order of God. There was unity, combined with diversity. God is able to create variety, without that variety involving inferiority. And so it is with the individuals that compose the Church of God. Each reflects Christ: and yet Christ is seen in each, with a peculiar beauty and glory, into which another does not intrude.
—Soltau.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Scripture-Secrets! Exo_28:1-43. “The Bible can never be exhausted. The most learned commentators and eloquent preachers have but crossed the threshold of the magnificent temple. As in Nature, so in Revelation: the materials of every steam-engine, telegraph, microscope, and other mechanical and scientific contrivances, have been lying for countless ages under the dust of the earth undisturbed until a comparatively recent date.… And what yet may be fashioned out of the materials of nature no sagacity can prognosticate. Our present conquests form the starting-points of more dazzling victories. So, in reference to Revelation: generations yet unborn will group around its pages, and gather from them more sublime and radiant truths than those which have flashed on our intellect and cheered our heart—from the harps of the Hebrew bards they will hear a more elevating melody than ever charmed our spirits, and in the living words of the Divine Man perceive a depth, a grandeur, and a significance of which no conception can be formed. The ancient prophets have yet more to relate. Isaiah will reveal glories surpassing imagination, and Ezekiel unfold splendours which would overpower our visual organs. Intellectual perception will be quickened so as to penetrate the clouds which intercept man’s vision of the truth. No NEW Revelation, however, will be granted; but from the present Bible will stream ‘a light above the brightness of the sun.’ Never need we fear an exhaustion of the truth. It is sempiternal as God, and perennial as the springs of immortality.”
“The Book of God! a well of streams divine!
But who would wish the riches of that mine
To make his own, his thirst to satisfy
From that pure well, must ear, eye, soul apply.”
—Mant.
Stones and Symbols! Exo_28:17-22. The breastplate here means literally the “ornament” Jewels formed its prominent characteristics. Students may observe:—I. SYMBOL-STONES! The ancients attached special virtues to these gems. But notice here:—
1. Their Shining, as indicating their
(1) purity, and
(2) preciousness.
2. Their Setting, as directed in the pectoral, and over the heart. 3 Their Stability, as implied in the four-square and solid forms.
4. Their Service, as bearing the names of the twelve tribes. II. STONE-SYMBOLS! A prophecy of the infinite grace of the Great Mediator, bearing on His very heart all His own. So notice here:—
1. Their Shining, as speaking of the
(1) purity, and
(2) preciousness of the saints.
2. Their Setting, as signifying that Christ lets out His precious blood to make room for them in His heart.
3. Their Stability, as suggesting the strength of His Church, and that He gathers together in one all His people far and near.
4. Their Service, as symbolising His fervent love for all who hope in Him. “And they shall be Mine, saith the Lord, in that day when I make up My jewels.” And then,
“A perfect satisfaction,
A fulness of delight,
A sense of gliding onward
Through regions ever bright.”
—Adams.
Gem-Formation! Exo_28:17.
(1.) In nature there is hardly a stone that is not capable of crystallising into something purer and brighter than its normal state. Coal, by a slightly different arrangement of its particles, is capable of becoming the radiant diamond. The slag cast out from the furnace as useless waste, forms into globular masses of radiating crystals. The very mud on the road, trampled under foot as the type of all impurity, can be changed by chemical art into metals and gems of surpassing beauty.
(2.) God can make jewels out of the most worthless moral rubbish. Let the cases of John Newton, of the woman that was a sinner, of the thief upon the cross, of Augustine, of John Bunyan, of Colonel Gardiner, and of thousands more, bear witness to the almighty power of the Alchemy of Divine Grace. It only requires a supreme surrender of ourselves into the hands of the Holy Spirit to ensure the Scripture assurance, “They shall be Mine in that day when I make up My jewels.”
“Creator! let Thy Spirit shine
The darkness of my soul within,
And lead me by Thy Grace Divine
From the forbidden paths of sin.”
—Burleigh.
Breastplate-Symbolism! Exo_28:18-20.
(1.) Each jewel in the four rows of precious stones shone by its own coloured light, and yet contributed to the brilliancy of the whole. So in the Christian character all the graces should blend in such a way that the effect of the whole may be to the eye what melody is to the ear.
(2.) There is, says Macmillan, harmony in colours as well as in sounds; and when the proper hues are associated together, the complementary ones harmonising and contrasting with one another, the effect is exceedingly pleasing. Every one who has observed nature at all must have been struck by this distinguishing feature.
(3.) Such a symmetry of graces is rarely observed in the Christian character; for only too often graces that charm us by their beauty lie close by the side of defects that repel. The sapphire of love may be placed side by side with the sickly green of envy and jealousy; and the purple of humility with the red and angry glare of passion. As Jesus says, “Nevertheless, I have somewhat against thee.”
“My God! how fearful is the fight
Within my heart two spirits wage;
One seeks alone Thy heavenly light,
And every thought with thee t’engage;
The other scorns Thy sovereign will,
And dares revolt against it still.”
—Racine.
Precious Stones! Exo_28:21. The New Jerusalem above will be a glorious city, because there shall be gathered together, in varied but harmonious splendour, the brightness of the diamond, the ruddy glare of the topaz, the deep green of the emerald, the shining gold of the jasper, the milk-white filmmess of the onyx, the heavenly blue of the sapphire, the lovely violet of the amethyst, the burning changes of the opal, and the soft beauty of the pearl!
“The city had no temple, for itself
From wall to wall, from base to pinnacle,
Was one harmonious veilless sanctuary,
One Holiest of all.
—Bickersleth.
Urim and Thummim! Exo_28:30.
(1.) Gesenius and others imagine that these were small oracular images, like the teraphim, by which revelation and truth were personified, and which were placed in the inner cavity of the breastplate.
(2.) Spencer and others fancy that the ornament was derived from the Egyptians, whose chief priest, being also supreme civil judge, wore such suspended from a golden chain round his neck. But this jewel was wholly judicial.
(3.) Kitto says that the Urim and Thummim were not so much judicial as sacerdotal and oracular; and that there is really no resemblance to the Egyptian practice, except in the substance, a jewel.
(4.) In Exo_28:29 Aaron is directed to wear, the names upon his heart before the Lord; and here he is directed to wear the Urim and Thummim upon the same place, and before the same Being. They are thus identical; at least such is a reasonable presumption.
(5.) Some think that they were the two tables of the law inscribed in some way on the breastplate, while others consider them to have been the precious stones. It is impossible to say with certainty.
“Urim and Thummim near his heart
In rich enchasings worn,
The sacred light of truth impart,
To teach and to adorn.”
Light and Perfection! Exo_28:30.
(1.) Urim means light; Thummim means perfection. By means of these the Lord revealed His will and gave responses to His consulting people. In what way they were consulted is quite uncertain.
(2.) Josephus says that probably the stones gave out an oracular answer by preternatural illumination. But it seems to be more natural to suppose that the answer was given simply by the word of the Lord.
(3.) Law says that the gospel significance of these is clear; that they tell us Christ is our light and our perfection, and that He is made unto us the light of wisdom and the perfection of righteousness.
(4.) Dr. Smith points out the idea of justification, which is often expressed in actual Oriental life by the nature of the robe worn. He directs attention to Isa_61:10 as a good illustration of this.
“In Him a holiness complete,
Light and perfection shine;
And wisdom, grace, and glory meet,
A Saviour all Divine.”
Revelation! Exo_28:30. In the fabulous records of Pagan antiquity we read of a mirror endowed with properties so rare that, by looking into it, its possessor could discover any object which he wished to see, however remote, and discover with equal ease persons and things above, below, behind, and before him. Such a mirror, but infinitely more valuable, do we possess in the breastplate of the Bible. Here, on its very forefront, are the Urim and Thummim of the Eternal Divine Mind. Yet, as Revelation is a communication from an Infinite Mind to a finite capacity, it may be expected to mingle shadow with its splendour; for what finite comprehension can grasp Infinity?
“Therefore the sacred page
With deep attention scan! If on thy soul,
As thou dost read, a ray of purer light
Break in, oh check it not, give it full scope.”
—Hayes.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v29 Exo 28:12, Exo 28:29.
Exodus
THE NAMES ON AARON’S BREASTPLATE
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Exo 28:12, Exo 28:29.
Every part of the elaborately prescribed dress of the high priest was significant. But the significance of the whole was concentrated in the inscription upon his mitre, ‘Holiness to the Lord,’ and in those others upon his breastplate and his shoulder.
The breastplate was composed of folded cloth, in which were lodged twelve precious stones, in four rows of three, each stone containing the name of one of the tribes. It was held in position by the ephod, which consisted of another piece of cloth, with a back and front part, which were united into one on the shoulders. On each shoulder it was clasped by an onyx stone bearing the names of six of the tribes. Thus twice, on the shoulders, the seat of power, and on the heart, the organ of thought and of love, Aaron, entering into the presence of the Most High, bore ‘the names of the tribes for a memorial continually.’
Now, I think we shall not be indulging in the very dangerous amusement of unduly spiritualising the externalities of that old law if we see here, in these two things, some very important lessons.
I. The first one that I would suggest to you is-here we have the expression of the great truth of representation of the people by the priest.
The names of the tribes laid upon Aaron’s heart and on his shoulders indicated the significance of his office-that he represented Israel before God, as truly as he represented God to Israel. For the moment the personality of the official was altogether melted away and absorbed in the sanctity of his function, and he stood before God as the individualised nation. Aaron was Israel, and Israel was Aaron, for the purposes of worship. And that was indicated by the fact that here, on the shoulders from which, according to an obvious symbol, all acts of power emanate, and on the heart from which, according to most natural metaphor, all the outgoings of the personal life proceed, were written the names of the tribes. That meant, ‘This man standing here is the Israel of God, the concentrated nation.’
The same thought works the other way. The nation is the diffused priest, and all its individual components are consecrated to God. All this was external ceremonial, with no real spiritual fact at the back of it. But it pointed onwards to something that is not ceremonial. It pointed to this, that the true priest must, in like manner, gather up into himself, and in a very profound sense be, the people for whom he is the priest; and that they, in their turn, by the action of their own minds and hearts and wills, must consent to and recognise that representative relation, which comes to the solemn height of identification in Christ’s relation to His people. ‘I am the Vine, ye are the branches,’ says He, and also, ‘That they all may be one in us as Thou, Father, art in Me, and I in Thee.’ So Paul says, ‘I live, yet not I, but Christ liveth in me.’ ‘The life which I live in the flesh, I live by the faith of the Son of God,’
So Christ gathers us all, if we will let Him, into Himself; and our lives may be hid with Him-in a fashion that is more than mere external and formal representation, or as people have a member of Parliament to represent them in the councils of the nation-even in a true union with Him in whom is the life of all of us, if we live in any real sense. Aaron bore the names of the tribes on shoulder and heart, and Israel was Aaron, and Aaron was Israel.
II. Further, we see here, in these eloquent symbols, the true significance of intercession.
Now, that is a word and a thought which has been wofully limited and made shallow and superficial by the unfortunate confining of the expression, in our ordinary language, to a mere action by speech. Intercession is supposed to be verbal asking for some good to be bestowed on, or some evil to be averted from, some one in whom we are interested. But the Old Testament notion of the priest’s intercession, and the New Testament use of the word which we so render, go far beyond any verbal utterances, and reach to the very heart of things. Intercession, in the true sense of the word, means the doing of any act whatsoever before God for His people by Jesus Christ. Whensoever, as in the presence of God, He brings to God anything which is His, that is intercession. He undertakes for them, not by words only, though His mighty word is, ‘I will that they whom Thou hast given Me be with Me where I am,’ but by acts which are more than even the words of the Incarnate Word.
If we take these two inscriptions upon which I am now commenting, we shall get, I think, what covers the whole ground of the intercession on which Christians are to repose their souls. For, with regard to the one of them, we read that the high priest’s breastplate was named ‘the breastplate of judgment’; and what that means is explained by the last words of the verse following that from which my text is taken: ‘Aaron shall bear the judgment of the children of Israel upon his heart before the Lord.’ Judgment means a judicial sentence; in this case a judicial sentence of acquittal. And that Aaron stood before God in the Holy Place, ministering with this breastplate upon his heart, is explained by the writer of these regulations to mean that he carried there the visible manifestation of Israel’s acquittal, based upon his own sacrificial function. Now, put that into plain English, and it is just this-Jesus Christ’s sacrifice ensures, for all those whose names are written on these gems on His heart, their acquittal in the judgment of Heaven. Or, in other words, the first step in the intercession of our great High Priest is the presenting before God for ever and ever that great fact that He, the Sinless, has died for the love of sinful men, and thereby has secured that the judgment of Heaven on them shall now be ‘no condemnation.’ Brethren, there is the root of all our hope in Christ, and of all that Christ is to individuals and to society-the assurance that the breastplate of judgment is on His heart, as a sign that all who trust Him are acquitted by the tribunal of Heaven.
The other side of this great continual act of intercession is set forth by the other symbol-the names written on the shoulders, the seat of power. There is a beautiful parallel, which yet at first sight does not seem to be one, to the thought that lies here, in the Book of the Prophet Isaiah, where, addressing the restored and perfected Israel, he says, speaking in the person of Jehovah: ‘I have graven thee upon the palms of My hands.’ That has precisely the same meaning that I take to be conveyed by this symbol in the text. The names of the tribes are written on His shoulders; and not until that arm is wearied or palsied, not till that strong hand forgets its cunning, will our defence fail. If our names are thus written on the seat of power, that means that all the divine authority and omnipotence which Jesus Christ, the Eternal Son of the Father, wields in His state of royal glory, are exercised on behalf of, or at all events on the side of, those whose names He thus bears upon His shoulders. That is the guarantee for each of us that our hands shall be made strong, according to the ancient prophetic blessing, ‘by the hands of the mighty God of Jacob.’ Just as a father or a mother will take their child’s little tremulous hand in theirs and hold it, that it may be strengthened for some small task beyond its unbacked, uninvigorated power; so Jesus Christ will give us strength within, and also will order the march of His Providence and send the gift of His Spirit, for the succour and the strengthening of all whose names are written on His ephod. He has gone within the veil. He has left us heavy tasks, but our names are on His shoulders, and we ‘can do all things in Christ who strengthened us.’
III. Still further, this symbol suggests to us the depth and reality of Christ’s sympathy.
The heart is, in our language, the seat of love. It is not so in the Old Testament. Affection is generally allocated to another part of the frame; but here the heart stands for the organ of care, of thought, of interest. For, according to the Old Testament view of the relation between man’s body and man’s soul, the very seat and centre of the individual life is in the heart. I suppose that was because it was known that, somehow or other, the blood came thence. Be that as it may, the thought is clear throughout all the Old Testament that the heart is the man, and the man is the heart. And so, if Jesus bears our names upon His heart, that does not express merely representation nor merely intercession, but it expresses also personal regard, individualising knowledge. For Aaron wore not one great jewel with ‘Israel’ written on it, but twelve little ones, with ‘Dan,’ ‘Benjamin,’ and ‘Ephraim,’ and all the rest of them, each on his own gem.
So we can say, ‘Such a High Priest became us, who could have compassion upon the ignorant, and upon them that are out of the way’; and we can fall back on that old-fashioned but inexhaustible source of consolation and strength: ‘In all their affliction He was afflicted’; and though the noise of the tempests which toss us can scarcely be supposed to penetrate into the veiled place where He dwells on high, yet we may be sure-and take all the peace and consolation and encouragement out of it that it is meant to give us-that ‘we have not a High Priest that cannot be touched with a feeling of our infirmities,’ but that Himself, having known miseries, ‘is able to succour them that are tempted.’ Our names are on Christ’s heart.
IV. Then, lastly, we have here a suggestion of how precious to Aaron Israel is.
Jewels were chosen to symbolise the tribes. Bits of tin, potsherds, or anything else that one could have scratched letters upon, would have done quite as well. But ‘the precious things of the everlasting mountains’ were chosen to bear the dear names. ‘The Lord’s portion is His people’; and precious in the eyes of Christ are the souls for whom He has given so much. They are not only precious, but lustrous, flashing back the light in various colours indeed, according to their various laws of crystallisation, but all receptive of it and all reflective of it. I said that the names on the breastplate of judgment expressed the acquittal and acceptance of Israel. But does Christ’s work for us stop with simple acquittal? Oh no! ‘Whom He justified them He also glorified,’ And if our souls are ‘bound in the bundle of life,’ and our names are written on the heart of the Christ, be sure that mere forgiveness and acquittal is the least of the blessings which He intends to give, and that He will not be satisfied until in all our nature we receive and flash back the light of His own glory.
It is very significant in this aspect that the names of the twelve tribes are described as being written on the precious stones which make the walls of the New Jerusalem. Thus borne on Christ’s heart whilst He is within the veil and we are in the outer courts, we may hope to be carried by His sustaining and perfecting hand into the glories, and be made participant of the glories. Let us see to it that we write His name on our hearts, on their cares, their thought, their love, and on our hands, on their toiling and their possessing; and then, God helping us, and Christ dwelling in us, we shall come to the blessed state of those who serve Him, and bear His name flaming conspicuous for ever on their foreheads.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv15, 29, 30 gold Gold, Deity in manifestation; blue, heavenly; purple, royalty;…
gold Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., Exo 26:1.
(See Scofield "Exo 26:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17, 21, 25, 27, 29 General Information:
General Information:
Yahweh continues telling Moses what the people must do.
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the work of a skillful workman, fashioned like the ephod
"a skillful workman will make it like the ephod"
span
A span is 22 centimeters. (See: Biblical Distance)
translationWords
breastplate
ephod
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 29, 30 28:15-30 More attention is given to the chestpiece than…
28:15-30 More attention is given to the chestpiece than to any other item, suggesting the importance attached to it. It apparently symbolized the priest’s representation of Israel (28:17-21, 29) and was a container for the Urim and Thummim, by which God made his will known (28:30). The chestpiece represented the totality of the high priest’s tasks of bringing the people to God and bringing God’s word to the people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.