Exegetical and Hermeneutical Commentary of Exodus 28:13
And thou shalt make ouches [of] gold;
13. ouches ] filigree settings or rosettes ( v. 11).
Fuente: The Cambridge Bible for Schools and Colleges
13, 14. Two rosettes of gold to be made, with chains of gold attached to them. The object of these chains is explained in vv. 22 5: they are to attach the ‘breastplate’ to the shoulder-straps.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. Ouches of gold] mishbetsoth, strait places, sockets to insert the stones in, from shabats, to close, inclose, straiten. Socket, in this place, would be a more proper translation, as ouch cannot be traced up to any legitimate authority. It appears sometimes to signify a hook, or some mode of attaching things together.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And thou shalt make ouches of gold. Or sockets of gold, to put the two onyx stones in, Ex 28:11 for of other ouches we read not, excepting the enclosings, in which the twelve stones of the breastplate were set, Ex 28:20 and these are again mentioned because of the chains to be fastened to them, of which in the following verse.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 13, 14:
“Ouches,” mishbetsoth, setting for the onyx stones which were for the high priest’s shoulders. These were to be used for fastening the breastplate to the ephod. Chains of pure gold of equal length were to be fastened to these settings. “Wreathed chains” denotes chains woven or twined like a rope.
Fuente: Garner-Howes Baptist Commentary
(13) Ouches of gold.Buttons or rosettes of similar open-work to that which formed the setting of the onyx stones upon the shoulders of the ephod (Exo. 28:11). These buttons must have been sewn on to the ephod.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. THE BREASTPLATE.
(13-30) The space devoted to the breastplate is indicative of its high importance. It was the most costly, most magnificent, and most conspicuous of the high priests garments, while at the same time it was the most mysterious. Externally it was a blaze of gold and jewels; internally it held those strange and precious objects known as the Urim and the Thummim (Exo. 28:30), by means of which the Divine will was made known to the high priest, and through him to the people. The basis of the garment was a linen fabric of similar materials and workmanship with the ephod (Exo. 28:15), square in shape, about nine inches each way, and doubled, so as to form internally a bag or pocket. Upon this linen groundwork were fastened twelve stones, or jewels, set in an open-work of gold, and arranged in four rows, three in each (Exo. 28:17-21). These stones covered probably the greater portion of the external surface of the breastplate. To its two upper corners were attached two rings of gold, which were made fast by means of gold chains to buttons ( ouches) on the upper part of the ephod; and to its two lower corners were attached similar rings, which were fastened by a lace to rings of the same material on the lower part of the ephod (Exo. 28:13-14; Exo. 28:22-28).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13, 14. Ouches chains These were designed in some way to fasten the ephod and breastplate together, (comp . Exo 28:25,) and so serve to introduce the description of the latter .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Breastpouch of Judgment ( Exo 28:13-30 ).
This Breastpouch of Judgment was so-called (Exo 28:5; Exo 28:29-30) because it had within it the Urim and the Thummim by which decisions were reached before Yahweh. It was like a 23 centimetre (nine inch) bag, was foursquare, and also contained on it twelve semiprecious stones, in four rows of three, on which were the names of the twelve tribes of Israel. It would be attached to the ephod when Aaron was preparing to go in to the Holy Place before Yahweh.
This double emphasis on the names of the twelve tribes stresses how important this was seen to be. As we have already pointed out, when Aaron entered the Holy Place the whole of Israel was seen as entering with him. He was their representative in the fullest sense. Every Israelite (and the foreigners who had united with them and become members of different tribes) would see themselves as entering with Aaron.
Exo 28:13-16
“And you shall make catches of gold, and two chains of pure gold. You shall make them like ropes, of intertwined work, and you will put the intertwined chains on the catches. And you shall make a breastpouch of judgment, the work of the skilful workman. You shall make it like the work of the ephod. You shall make it of gold, of bluey-violet, and purpley-red, and scarlet, and fine twined linen. It shall be foursquare and double. Its length shall be a span and its breadth shall be a span.”
This breastpouch was to be made of the same materials as the ephod and the curtains. There was no idea of contrasting colours or artistic beauty, except for the skilful workmanship, possibly due to the limitations of their resources. It was to be doubled to form a pouch to contain the Urim and Thummim, and was to be foursquare, indicating its perfection, and about half a cubit (say, 23 centimetres or nine inches). It would be fastened to the shoulderstraps of the ephod by two golden chains which were intertwined like golden ropes, and connected to the pouch by the catches.
The word for ‘breastspouch’ is ‘choshen’ and is etymologically obscure. There is little agreement about its meaning apart from the fact that the context makes it reasonably clear. It was hung on the breast and was in the form of a foursquare pouch.
Exo 28:17-21
“And you shall set in it settings of stones, four rows of stones; a row of sardius, chrysolite and beryl shall be the first row; and the second row a garnet, a lapis lazuli, and an onyx; and the third row a jacinth, an agate and an amethyst; and the fourth row a turquoise, a sardonyx and a jasper. They shall be enclosed 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.”
We have named the stones in terms of those which it would be possible for ancient engravers to engrave. (Such stones as emerald, sapphire and diamond would have been impossible for them to even scratch with the tools they had). All are contained in gold settings, marking their great holiness, They are of great value because God’s people were of great value (Mal 3:17), and each contains the name of one of the tribes of Israel, engraved on them like a signet ring is engraved.
“ Four rows.” Therefore four rows of three, making twelve in all. Four regularly indicates ‘worldwideness’. Three represents completeness. Thus the priest was seen as representing the whole of his world, with the twelve indicating the twelve tribes, that is, all Israel.
Exo 28:22-25
“And you shall make on the breastpouch chains, like ropes, of intertwined work of pure gold. And you shall make on the breastpouch two rings of gold and shall put the two rings on the two edges of the breastpouch, and you shall put the two intertwined chains of gold on the two rings at the edge of the breastpouch, and the other two ends of the two intertwined chains you shall put on the two catches, and put them on the shoulderpieces of the ephod, on its front part.”
This describes the way in which the pouch is attached by golden chains of interwoven gold cords to the shoulder straps of the ephod by means of catches. All are of pure gold.
Exo 28:26-28
“And you shall make two rings of gold, and you shall put them on the two ends of the breastpouch, on the edge of it which is towards the inward side of the ephod (or ‘which is on the edge of it on the inside of the ephod’). And you shall make two rings of gold, and shall put them on the two shoulderpieces of the ephod underneath, in its forepart, close by its coupling above the skilfully woven band of the ephod. And they shall bind the breastpouch by its rings to the rings of the ephod with a lace of blue, that it may be on the skilfully woven band of the ephod, and that the breastpouch be not loosed from the ephod.”
This is describing the attaching of the lower section of the breastpouch to the ephod and to the band around the ephod. The attachment is by bluey-violet cord put through golden rings which are attached to the ephod in the one case and the shoulderpieces of the ephod in the other. This may suggest that the shoulderpieces come very low and that the ephod is worn low down, or that the shoulderpieces are not just attached to the top of the ephod but continue on down, attached to the ephod and interwoven with it, even as far as the lower band. (Just as the band itself is of one weaving with the ephod).
One purpose behind all this is to ensure that the breastpouch does not hang loose. It is to be attached as part of the whole.
Exo 28:29-30
“And Aaron shall bear the names of the children of Israel on the breastpouch of judgment on his heart when he goes in to the Holy Place, for a memorial before Yahweh continually. And you shall put in the breastpouch of judgment the Urim and the Thummim, and they shall be on Aaron’s heart when he goes in before Yahweh, and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.”
There is a twofold purpose for the breastpouch. One is that it enables Aaron to carry on his heart, that is on his whole intellectual and emotional being, the names of the twelve tribes before Yahweh for a continual memorial, concerned for them, feeling for them, praying for them. And secondly that it may contain the instruments by which judgment can be found on His people’s behalf through the Urim and Thummim. The Urim and Thummim were instruments of judgment on behalf of Yahweh, and their ever being in the pouch meant that concern for the true judgment of the people was ever before Yahweh and ever a concern of Aaron’s.
There is no certainty about what the Urim and Thummim consisted of, but they were clearly some way by which the divine will could be found (see Deu 33:8; Deu 33:10; Num 27:21). There is no certainty about the etymology of the words themselves. It would appear that they probably worked by a series of questions being put which required a particular simple response, and a positive or non-positive answer was received, leading up by further questions to a final answer. While positive answers are known there is no example of a negative answer being given, but there is one of a refusal to answer (1Sa 28:6). However, the paucity of information might mean that in fact a negative answer could be given.
So it could be that one simply represented the positive and the other the negative or neutral; or that different answers were temporarily written on each of them in some way and they were then selected by some method; or that they were tossed down on a surface and the answer came from the way they turned up or down. Or the answer may have been found by drawing one ‘blind’ from the pouch, indicating ‘yes’ or ‘no answer’ or ‘no’, or by casting them on the surface as suggested above with the answer given by how they fell.
See for an example 2Sa 2:1 where the first question received the answer ‘yes’ or ‘go up’ to the question whether David was to go up to a city of Judah, and the second said ‘to Hebron’ in some way (possibly by saying ‘shall I go to Hebron?’). Compare also 1Sa 23:9-12 where the ephod, presumably with the breastpouch containing the Urim and Thummim, was brought to David and questioned; and 1Sa 14:36-42 where they were probably used at Saul’s behest. See also Jos 7:14-18 where Joshua may have used them.
So the ephod with the breastpouch, both containing engraved jewels, and the pouch containing the Urim and Thummim, were worn by Aaron to bring the nation before Yahweh continually. By their jewels they depicted them as precious to God, by the engraved names as personally within God’s cognisance, and through the Urim and Thummim they were a constant ‘reminder’ of the need for justice for God’s people. Furthermore they were actually sometimes the means by which it was obtained. They were crucial to the nation and worn by Aaron as representing them all before Yahweh.
Fuente: Commentary Series on the Bible by Peter Pett
The Breastplate
v. 13. And thou shalt make ouches of gold, v. 14. and two chains of pure gold at the ends, v. 15. And thou shalt make the breastplate of judgment, v. 16. Foursquare it shall be being doubled, v. 17. And thou shalt set in it settings of stones, v. 18. And the second row shall be an emerald, a sapphire, and a diamond.
v. 19. And the third row a ligure, an agate, and an amethyst.
v. 20. And the fourth row a beryl, and an onyx, and a jasper v. 21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; everyone with his name shall they be according to the twelve tribes, v. 22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. v. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate, v. 24. And thou shalt put the two wreathen chains of gold, v. 25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, v. 26. 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, v. 27. 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. v. 28. And they shall bind the breastplate by the rings thereof, v. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment, v. 30. And thou shalt put in the breastplate of judgment,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE BREAST–PLATE. It has been noticed that the ephod had for its main object or purpose to be a receptacle for the breast-plate which was attached to it after it had been put on, and formed its principal ornament. The Hebrew word khoshen, which is translated “breast-plate,” means “ornament;” and the khoshen must certainly have been the most striking and brilliant object in the whole attire of the high priest. Externally, it did but repeat the symbolism of the ephod, exhibiting the high priest as the representative of the twelve tribes, whose names were engraved upon its twelve stones, as well as upon the onyxes of the ephod. Internally, it had, however, another, and a deeper import. It contained within it the Urim and the Thummim (Exo 28:30), by means of which God was consulted, and signified his will to his people. This must be regarded as its main end and use. It was from the decisions thus given that it received the name of “the breastplate (or ornament) of judgment.”
Exo 28:13
Ouches of gold. “Buttons” according to one view (Cook): “sockets,” according to another (Kalisch): “rosettes,” according to a third (Keil). Some small ornament of open-work (see the comment on Exo 28:11), which could be sewn on to the ephod, and whereto a chain might be attached, seems to be intended. The object was to fasten the “breast-plate” firmly to the ephod.
Exo 28:14
At the ends. The meaning of the Hebrew word migaloth is very doubtful. Jarchi and Rosemuller approve of the rendering of our translators. Geddes, Boothroyd, and Dathe render “chains of equal length.” Gesenius, Kalisch, Canon Cook, and others, believe the true meaning to be “wreathed,” or “of wreathen work,” so that the next clause, “after the manner of a rope,” would be simply exegetic. Of wreathen work. Literally, “after the manner of a rope.” Cords of twisted gold wire were frequently used, instead of chains, by the Egyptians.
Exo 28:15
The breast-plate. As the khoshen was to be worn upon the breast (Exo 28:29), this name is appropriate; but it is not a translation of khoshen. Of judgment. See the introductory paragraph to this section. Kalisch translates “the breast-plate of decision.” It was to be made, so far as its main fabric was concerned, of exactly the same materials as the ephod. See Exo 28:6.
Exo 28:16
Four square being doubled. It has been generally supposed that the doubling was merely for the purpose of giving additional strength to the work, which was to receive twelve heavy gems; but Gesenius and others are of opinion that the object was to form a bag, in which the Urim and Thum-mira, which they regard as material objects, might be kept. A span. Half a cubit, or about nine inches.
Exo 28:17
Settings of stones. These were similar to those of the two shoulder stonesi.e. of filagree or cloisonne workas appears from Exo 39:13. The first row of the stones is said to have been composed of a sardius, or sard, a topaz, and a carbuncle. Of these names the first only would seem to be tolerably certain. The second cannot be right, since the topaz was too hard a stone to be engraved by the ancient engravers. We may conjecture that the chrysolite, a pale stone not unlike the topaz, but far less hard, was the Genesis intended. The “carbuncle” is also thought to be wrong; and the “beryl” is suggested by some; by others “a sort of precious corundum.” Emerald, to which the “smaragdus” of the LXX. and Josephus would seem to point, cannot be right, since that stone is fully as hard as the topaz.
Exo 28:18
The second row an emerald, a sapphire, and a diamond. Here all the names must be wrong, for none of these three stones could be cut by the ancient engravers. Probably, carbuncle (or garnet), lapis lazuli, and onyx are intended.
Exo 28:19
The third row a ligure, an agate, and an amethyst. The term “ligure” is unknown in modern mineralogy; and it is to the last degree uncertain what stone the ancients intended by their lingurium or lapis ligurius Some think that “jacinth,” others that “tourmaline,” is the stone here meant. A few suggest amber, but amber cannot receive an engraving. “Agate” and “amethyst” are generally allowed to be right translations.
Exo 28:20
The fourth row a beryl, and an onyx, and a jasper. If the identifications above suggested are allowed, two at least of these translations must be rejected. We have supposed the third stone in the first row to have been the “beryl,” and the third in the second the “onyx.” Perhaps we should translate, “a turquoise, a sardonyx, and a jasper.” (See the comment on Exo 28:9.) Their inclosings. Rather, “their settings,” as in Exo 28:17.
Exo 28:21
The stones shall be with the names. Rather, “according to the names;” the number of the stones shall agree with that of the names, viz; twelve. Everyone with his name shall they be according to the twelve tribes. Rather, “every one according to its name, they shall be for the twelve tribes,” i.e; each, according to the name that is on it, shall stand for one of the twelve tribes.
Exo 28:22
Chains at the ends. Compare the comment on Exo 28:14. Kalisch translates, “chains of wreathen work, twisted in the manner of ropes.”
Exo 28:23-28
These verses present no difficulty. They describe very minutely, and with some tautology, the mode in which the breast-plate was to be fastened to the ephod. It was to have four rings, two at its two upper corners (Exo 28:23), and two just behind its two lower corners (Exo 28:20); a gold twist or cord was to be passed through each of the two upper rings, and then attached to the” ouches” or settings of the shoulder stones (Exo 28:25; compare Exo 28:11-14). A blue lace or ribbon was to be passed through each of the two lower rings, and these laces were to be tied to two rings, sewn for the purpose on to the front of the ephod a little above the “curious girdle” (Exo 28:26, Exo 28:27). By these four fastenings at its four corners, the breast-plate was securely attached to the ephod, and could not readily get loose from it.
Exo 28:27
Over against the other coupling thereof. Rather, “near its joining.” The “joining” of the ephod is perhaps the place where the ‘curious girdle” was woven on to it.
Exo 28:29
And Aaron shall bear, etc. “Aaron,” i.e; “shall not only bear the names of the twelve tribes upon his shoulders (Exo 28:12), but also upon his heart.” He shall thus make a double presentation of them to God continually. The explanation is somewhat fanciful, that the names on the shoulder-stones indicated that the people were a burthen to him, while those on the stones of the breast-plate, being upon his breast, indicated that he bore them affection. The breast and the shoulder were probably chosen as being conspicuous and honourable positions.
Exo 28:30
Thou shalt put in the breast-plate of judgment the Urim and the Thummim. The words Urim and Thummim mean respectively “Lights “and” Perfections,” or perhaps “Light” and “Perfectionthe plural form being merely a plural of honour. They were well translated by Aquila and Symmachus, : less well by the LXX. : still worse by the Vulgate, Doctrina et Veritas. What exactly the two words represented is doubtful in the extreme. It has been supposed by some that they were not material objects, but a method by which God communicated his will; e.g; a miraculous light, or a miraculous voice. But such things as these could not have been put by Moses either “in,” or “on the breastplate of judgment.” Modern critics are generally agreed that the Urim and Thummim must have been material objects of one kind or another. The objects suggested are
1. The engraved stones of the breast-plate.
2. Two small images, like the teraphim.
3. A gold plate, engraved with the name of Jehovah.
4. Three plates or slips; one blank, one engraved with “yes,” and one with “no.”
5. Diamonds, cut and uncut, with marks engraved on them.
Against the first of these views it is urged with very great force that the present passage shows the Urim and Thummim to be something quite distinct from the breast-platesomething which was to be added to the breast-plate after all the stones had been set in it; and which Aaron was to bear upon his breast in addition to the breast-plate and its jewels (compare Exo 28:29 with Exo 28:30). Against the fourth and fifth, it is sufficient to observe that they are pure conjectures, without any basis of authority, either in Scripture or tradition. The second and the third remain. The third has important Jewish names in its favour, but is open to the objection that it makes a single object correspond to both words. The second alone seems to have any basis in Scripture, which certainly connects the use of teraphim with the use of an ephod (Jdg 17:5; Jdg 18:14, Jdg 18:17, Jdg 18:20; Hos 3:4). On the whole, while admitting that there is no sufficient evidence to determine the question, we incline to regard the Urim and Thummim as small images, kept in the bag of the “breast-plate” (Exo 28:16), by means of which the high priest gave a decision when he was consulted. How the decision was arrived at, is an even more difficult problem than the one which we have attempted to solve. Some suppose the two images to have been used as lots, one giving an affirmative and the other a negative answer. Others imagine, that by gazing attentively upon them, and fixing his thoughts on the qualities which they symbolisedillumination and perfectionthe high priest was thrown into an ecstatic state which enabled him to prophesy aright. The notion has even been started, that an angel spoke by their lips, and answered any question that was put to them. The truth seems to be that no theory on the subject can be more than a theoryquite arbitrary and conjecturalneither Scripture nor tradition furnishing any hint on the matter. If we knew how men divined from teraphim (2Ki 23:24; Eze 21:21; Zec 10:2), we might thence obtain some inkling of the truth, since there is much probability in the view, that the teraphim were employed as an unauthorised substitute for the Urim and Thummim. (See Jdg 17:5; Jdg 18:5, Jdg 18:6, Jdg 18:14-20.) But the method of this divination is wholly unknown. It is not however likely to have been a mere casting of lots, which is a very simple process, and requires no images; nor can this explanation of the decision by Urim and Thummim be regarded as having probability m its favour. Perhaps, of all the theories, that which supposes the Urim and Thummim to have been objects gazed at by the high priest until he entered the ecstatic state, is the least objectionable. It must not, however, be considered an essential part of this theory, that the material objects were derived from the religion of Egypt (Plumptre). The objects must have been well known to Moses and to those for whom he wrote; otherwise, they could not have been introduced, without any account of their nature, as,” The Urim” and “The Thummim.” They had probably been long possessed and consulted by the nation, which was accustomed to believe that it received enlightenment from them. Perhaps they were a sort of teraphim, but unconnected with any idolatrous worship. It is quite conceivable that an old usage, hitherto un-authorised, but not debased by any flagrant corruption, should have been adopted by Divine command into the Mosaic ritual, purified of any evil that attached to it, and consecrated to an important purpose.
HOMILETICS
Exo 28:13-30
The Teachings of the Breast-plate.
The breast-plate of judgment has many aspects, and teaches us several important truthse.g.:
I. THE PRECIOUSNESS OF SOULS IN GOD‘S SIGHT. The tribes of Israel are represented by gemsgems of the most precious kinds known to, and workable by the engravers of the daysard, and onyx, and carbuncle, and lapis lazuli, and chrysolite, and perhaps turquoise. We are reminded by this of the saying of the Lord recorded by the prophet Malachi”They (that fear me) shall be mine in that day when I make up my jewels” (Mal 3:17). His own elect are the “jewels” of Christ, wherewith he decks himself as a bridegroom with his ornaments (Isa 61:10). As Israel was of old, not only his “special people,” but his “peculiar treasure” (Exo 19:5), so are Christians noweach one of them dear to him; each one of them purchased with his blood; each one of them a stone in that glorious temple whereof he is the chief corner stonea “white stone,” having on it “a new name written” (Rev 2:17; Rev 3:12).
II. THE VARIETY IN THEIR GIFTS. Each stone in the breast-plate was different from all the resteach had its own peculiar beauty. One was more brilliant, one more lovely in its hue, one more curious from its complexity. Yet the breast-plate needed all, would not have been perfect without all. None could say to its neighbour”I have no need of thee.” Contrast with its neighbours heightened the effect of each and so added to its beauty. It is the same with Christ’s “jewels”no two are alikeeach has his own peculiar characteristics, his idiosyncrasy. And the crown in which the jewels are set is rendered more beautiful than it would otherwise have been by this diversity and variety. An endless repetition of even that which is most lovely pails. Of the thousands upon thousands whom Christ has saved and will save, no two but will be different; no one but will add somewhat to the majesty and beauty of the Church in heaven by its peculiar and distinctive character.
III. THE HIGH VALUE OF HIDDEN GIFTS OF WISDOM AND KNOWLEDGE. It was not from its external beautyfrom the gold and purple, and scarlet, and blue, and fine linen of its main fabric, or from its ouches and its golden chains of wreathed work; or even from the dazzling brilliancy and varied hues of its twelve gemsthat the breast-plate of the high priest drew either its main value or its honourable title. It was “the breast-plate of judgment;” and this “judgment” was wholly unconnected with the external beauty and gorgeous appearance of the breast-plate. Hidden away in the treasury of its innermost folds lay the mysterious objects, known as “light” and “perfection,” by means of which the priest pronounced his “judgments,” and declared the will of God to the people. These constituted the true glory of the breastplate. While the twelve stones symbolised the twelve tribes, with their varied gifts and faculties (Gen 49:3-27; Deu 33:6-25), the Urim and the Thummim symbolised light and perfectionintellectual and moral excellencethose best gifts of wisdom and moral knowledge which are the crowning graces of the regenerate human being (Eph 1:8, Eph 1:17; Php 1:9; Col 1:9, Col 1:10; etc.).
IV. THE PROPRIETY OF REFERRING ALL OUR DOUBTS TO GOD FOR DECISION. Though the Christian Church does not enjoy, any more than did the post-captivity Jewish Church (Ezr 2:63), the advantage of oracular responses from on high, though our High Priest is gone before us into the holiest, and has taken with him the light and perfection, which are his alone, yet it is still possible to refer doubts to God, and so obtain light enough to serve as a guide to conduct. If we take our difficulties to God on our knees, and ask his counsel upon them in a faithful spirit, we have full reason to trust that we shall receive illumination from him. What after prayerful communion with God appears to us the best course to take, we may accept as his decision, his voice speaking to us. How consoling and encouraging the thought that we can, each one for himself, in the solitude of our chambers cast the burthen of our cares upon One who is perfectly good and perfectly wise, and who has promised to be our guide unto death!
HOMILIES BY J. URQUHART
Exo 28:1-38
Aaron in his priesthood the type of Jesus.
I. IN HIS APPOINTMENT (Exo 28:1).
1. He is chosen of God (Heb 5:4), and therefore our accepted intercessor.
2. He is taken from among his brethren; “from among the children of Israel, that he may minister unto me.” The priest who ministers before God for us must go up with a brother’s heart and with experience of human infirmity (Heb 4:15).
II. IN HIS ARRAY. The holy garments were “for glory and for beauty,” the symbol of the perfect humanity of Jesus; “holy, harmless, undefiled and separate from sinners.’
III. IN HIS SYMPATHY.
1. The names of the tribes were engraved upon and identified with the choicest jewels. Christ not only remembers, us; we are loved, honoured, treasured by him.
2. The name of each tribe was engraved upon a separate, and different kind of jewel. We are not grasped by our high priest in a mass; we are individually known, loved, cared for.
3. The names were borne upon Aaron’s heart whenever he went into the holy place (Exo 28:29), for a memorial before the Lord con-tin,ally. We are held in perpetual remembrance before God.
IV. IN HIS VICARIOUSNESS.
1. That remembrance was burden-bearing; he went in for them, his heart was bowed before God in the consciousness of their sin and need. For us in our sin and need Christ’s entreaties ascend day and night.
2. In his zeal for holiness (Exo 28:36-38). Christ, sin’s sacrifice, shall also be sifts destruction.U.
Fuente: The Complete Pulpit Commentary
Was not the fastening here of the garments meant to show, that all the offices of the Lord Jesus are united? He that was the high priest was also the lamb in the midst of the throne, testifying both his priestly and his kingly office; and also him alone that was found worthy to open the book, and loose the seals thereof, thus denoting his prophetical office also. See Psalm Exo 4 ; Rev 5:6-7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Reciprocal: Exo 28:11 – ouches of gold Exo 28:20 – enclosings Exo 39:8 – General