Exegetical and Hermeneutical Commentary of Leviticus 8:8
And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.
8. And he placed the breastplate upon him ] The breastplate of Judgement, described Exo 28:15-30; Exo 39:8-21, was made of the same material as the ephod, and being twice as long as it was broad, became when folded a square of which each side was a span long, and served as a pocket to contain the Urim and the Thummim. It was fastened to the ephod by means of rings of gold, golden cords, and ‘a lace of blue’ or ribbon, though the exact manner of its attachment is not clear. The meaning of the word ‘breastplate’ (Heb. shen) is uncertain; either ‘ornament,’ referring to the richness of its material, or ‘pocket,’ indicating the purpose for which it was used. Cp. Exo 28:13-30 and the notes on the passage.
the Urim and the Thummim ] That is, the Lights and the Perfections, as R.V. mg. Neither here nor in any other place where Urim and Thummim are mentioned is any further description of these objects given, nor of the manner in which they were employed. See Driver on Exod. pp. 313 f.
Fuente: The Cambridge Bible for Schools and Colleges
Lev 8:8
The Urim and the Thummim
The Urim and the Thummim
I.
The Urim and the Thummim was something distinct from the twelve stones in the pectoral of the high priest. Evidently the breastplate with its jewels was outward and visible; the Urim and the Thummim were inward, and concealed beneath the ephod, for it is said of the former, they shall bind the breastplate unto the rings of the ephod, that it may be above the curious girdle of the ephod. With regard to the Urim and the Thummim, on the other hand, it is enjoined thou shalt put in (enclose within)
the breastplate the Urim and the Thummim, and they shall be upon (next) Aarons heart when he goeth in before the Lord. Nor is it to be overlocked that, with carefully selected terms, Moses speaks of the stones in the breastplate being set, or filled in, but the Urim and the Thummim he describes simply as put in, as if the one had been fixed with elaborate art, the other merely deposited by the hand–dropped in. Nay, it is stated expressly that Moses put the breastplate upon Aaron, and that, after he had thus put on him the breastplate, all gemmed and finished, he put in the breastplate the Urim and the Thummim. The artificers, therefore, must have prepared the sacerdotal vestment, even to the stones of the breastplate, whilst Moses provided the Urim and the Thummim.
II. Urim and Thummim are proper names susceptible of a very definite and obvious meaning. Urim might have been translated light, or manifestation, for it imports a light or shining thing; and Thummim might have been rendered truth or perfection, meaning, as it does, the perfect or the true.
III. If, however, the Urim and the Thummim be not the breastplate of the high priest, and something distinct from the stones thereof; it, likewise, it be entitled to the designations of light and truth, a perfect and a shining thing, being thus loftily characterised of God Himself, what else could it mean than the law as given on Sinai, and written by Moses, when he descended from the Mount?
1. It is to be noticed that, when the article is first introduced, Moses refers to it as already in existence, and not as a thing that needed to be prepared. Thou shalt put within the breastplate the Urim and the Thummim–all which accords wholly with the idea that the law was meant, it being already in possession of Moses, and known to all the camp.
2. Let it also be taken into consideration that tile law received different names according to the light in which it was viewed. It is called the Ten Commandments when its moral precepts are numbered. It is designated the table of covenant when regarded as the tenure by which Israel held Canaan. It was spoken of as a commandment considered as being stamped with Divine authority. It went under the name of judgment when adduced as the standard that fixes all moral truth. And it is a testimony when meaning a public declaration of what God expects from His creatures. If, however, the law were thus denoted by expressions taken from some of its aspects and properties, there is nothing forced in the supposition that it may also have received the designation of light and perfection (Urim and Thummim) as another formula by which briefly to signify its character as a whole.
IV. And the appellations given both to the breastplate and the Urim and Thummim add probably to this view. The former is entitled the breastplate of judgment, which can only mean the breastplate including judgment or containing the law. Urim and Thummim are likewise designated as the judgment, that is, the law of Israel. It enhances the argument to consider that the terms Urim and Thummim (light and perfection) answer precisely to the description God has given of His law: Thy word is a lamp unto my feet, and a light unto my paths. Nay, the law of Jehovah is perfect (Thummim); the law of Jehovah is pure, enlightening the eyes (Urim). This explanation invests the practice of consulting the Urim and the Thummim with dignity and reasonableness. Were the Urim and Thummim a mere ornament of skilful jewelry, it would seem not only unmeaning, but a direct encouragement of idolatry to associate it with the revelation of the Divine mind. But let it be admitted that the law is within the sacerdotal robe, and it is at once apparent that the man who consults by Urim and Thummim is only advising with the high priest as to the statutes of Jehovah, and ascertaining their import from him who had been ordained to interpret them. Taking the Urim and the Thummim to mean the law, this article completes the typical character of the sacerdotal apparel, as pointing out the offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of Christ; the golden plate on the forehead signified the royalty of the Saviour; and the Urim and the Thummim, if interpreted to be the law, would shadow forth the Redeemers prophetic office. The view now taken throws light on several passages of Holy Writ.
1. To hide a law would, according to usual notions, mean anything but showing it reverence and obeying it with anxiety. Yet Thy law, says David, have I hid in mine heart, that I might not sin against Thee. The phrase, therefore, is strictly a Jewish one, and can only be explained by the custom now illustrated. The allusion is to the high priest depositing the law within his breastplate for the purpose of being consulted.
2. Throughout the whole of Psa 40:1-17. Christ is shadowed forth in reference to the ancient priesthood, and in the words I delight to do Thy will, O my God; yea, Thy law is within my heart, the allusion is manifestly to Aaron carrying the law beside his heart within the breastplate. The meaning is, therefore, not simply that Christ is holy. But, first, it is to be understood that, as Priest of the Church, Jesus is prepared to fulfil all that has been typified in the law; and, next, that, as the Prophet of God, He alone can guide and sanctify.
3. The prayer, O send forth Thy light and Thy truth; let them lead me, is just a request that the Urim and Thummim might be Davids guide, so that he may not miss his way to God, or come by a forbidden road. But the Urim and the Thummim being the law, the Psalmists desire was to approach God in the observance of those rites and in possession of that spirit which the law required.
4. The Jew ever turned to his high priest for information on all religious points, and guidance in all perplexing junctures, knowing that in him was hid a source of light and the means of perfection which could neither fail nor mislead. But the apostle asserts that the High Priest of the Christian profession is also thus gifted and benignant. In Christ are hid all the treasures of wisdom and knowledge. Within His breast there is a spring of knowledge as exhaustless–a law of holiness as authoritative–a beam of light as pure. He will lead in the paths of truth and holiness all who ask counsel at His lips.
5. It may be asked, To what are the Jewish phylacteries to be traced but to the Urim and Thummim of the high priest? There is a Divine command to bind the law as a bracelet on the hand–on the head, as a frontlet, but the practice of inscribing portions of the law on parchment and depositing them in a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the idea of interpreting literally the order of Moses above alluded to must have arisen from observing what the high priest did with the scroll of the law entire, and a desire to imitate his practice. The view taken suggests some practical lessons.
(1) It teaches the sinlessness of Christ; for, let the character of Jesus be surveyed in His type, as bearing the law within His heart, and it must be instantly felt that in One, of whom this was a just and chosen emblem, there could be no unrighteousness.
(2) It shews the manner in which Christ executes the office of a Prophet. It is not by creating a new law, or giving direction independent of the law, for then would He not correspond with His type, the high priest, who drew his responses from the will of God written within his inspired scroll. It is by pointing us to the law which bears upon our case, through the influence of His Spirit, and explaining its precepts, and enforcing its sanctions.
(3) Let the believer, from this statement, understand more exactly what is required of him in point of character as being a priest of God. God has called him to the royal priesthood ; He has given him at once the crown of royalty and the mitre of priesthood. He must not, however, exult in this distinction without adverting to the qualifications it infers, but remember that, if a priest to God, he must place the law as a candle within his heart, and fasten on what the apostle, in allusion to the sacerdotal equipage, calls the breastplate of righteousness. (J. J. Bonar.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. He put in the breastplate the Urim and the Thummim.] The Urim and Thummim are here supposed to be something different from the breastplate itself. See Clarke on Ex 28:15; “Ex 28:16“; “Ex 28:30“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he put the breastplate upon him,…. Which was made of the same materials with the ephod, and was put upon it, and fastened to it:
also he put in the breastplate the Urim and Thummim: that is, Moses did it, as all the rest; for there is no reason to be given why this should be appropriated to God as a divine work, distinct from the rest; and these seem to be the twelve precious stones set in the breastplate, whose names are given, Ex 27:17 and if they are not intended, no account is here given of them; but since in Ex 29:8 an account is given of the stones, and of the setting of them in the breastplate, and no mention is made of the Urim and Thummim, and here notice is taken of them, but nothing said of the stones; it seems pretty plain they must be the same; [See comments on Ex 28:30].
Fuente: John Gill’s Exposition of the Entire Bible
(8) And he put the breast-plate upon him.Called more fully, the breast-plate of judgment, which was also a distinctive pontifical garment, and which was made of the same costly materials and the same skilful work as the ephod. (See Exo. 28:15, &c.)
Also he put in the breast-plate the Urim and the Thummim.Better, and he put into, &c. (see Exo. 28:30), that is, Moses put into the bag of the breast-plate (comp. Exo. 25:16) these material objects which were separate from the breast-plate, as well as from the gems set in the breast-plate. (See Exo. 28:30.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The breastplate The choshen was an ornamental bag or four-cornered gorget, with twelve precious stones set in gold, arranged in four rows. The Seventy call it , or , the speaking place, and in the Vulgate it is styled rationale, in reference to its use as an oracle.
As the term breastplate is descriptive of armour it is an unfortunate translation. Within this bag were deposited the Urim and the Thummim. It is evident from this verse that these things which Moses put into the choshen at the consecration of Aaron are different from the precious stones previously set by the jeweller. Exo 28:15-21. “The sculptures of Thebes and Beni-Hassan afford testimony to the skill of the Egyptian goldsmiths; and numerous gold and silver vases, inlaid work and jewelry, represented in common use, show the great advancement they had already made, at a remote period, in this branch. The engraving of gold, the mode of casting it, and inlaying it with stones, were evidently known at the same time; numerous specimens of this kind of work have been found in Egypt.” Wilkinson. The Urim and Thummim lights and perfections; in the Seventy , manifestation and truth; in the Vulgate, doctrina et veritas are, in their nature and manner of use, the greatest puzzle to be found in the whole range of Jewish antiquities. For a full discussion, see Exo 28:30; Jos 1:1, notes. Opinions are various: 1.) Some physical effect indicated the divine will; or, 2.) Their presence excited a prophetic gift in the high priest; or, 3.) They were a contrivance for casting lots.
Fuente: Whedon’s Commentary on the Old and New Testaments
Let not the Reader overlook the interest all true believers have in this spiritual clothing. As Aaron in an especial manner as the High Priest represented CHRIST, in wearing the breast-plate, and in the breast-plate the Urim and the Thummim; meaning lights and perfections; so all true believers are clothed with the robe of JESUS’S righteousness: and have their loins girt about with truth. Eph 6:14 . And they are as the breast-plate on the heart of CHRIST; and bound about the arm of CHRIST. Song 1-8.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 8:8 And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.
Ver. 8. He put in the breastplate the Urim, &c. ] Hence, it may be, God appointed the breastplate to be made double, that the Urim and Thummim might be put within, and lie hid on every side. This Urim and Thummim signified, saith one, that in Christ are hidden all the treasures of wisdom and knowledge, Col 2:3 and that he hath all secret things most perfectly known and numbered out before him, which he revealeth continually to his Church and chosen, as need requireth, by such means as himself hath sanctified. Psa 25:14 Joh 14:21 ; Joh 14:26 ; Joh 17:14 ; Joh 17:17 ; Joh 17:26
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
also. Thus distinguishing these two stones from the twelve stones, which were quite distinct. Compare Exo 25:7.
the Urim and the Thummim. See note on Exo 28:30.
Fuente: Companion Bible Notes, Appendices and Graphics
Urim and Thummim (See Scofield “Exo 28:30”). Urim, “lights.” Thummim, “perfection.”
Fuente: Scofield Reference Bible Notes
the breast plate, Exo 28:15-29, Exo 39:8-21, Son 8:6, Isa 59:17, Eph 6:14, 1Th 5:8
the Urim: Exo 28:30, Ezr 2:63
Reciprocal: Exo 28:4 – ephod Exo 29:5 – garments Exo 31:10 – General Num 27:21 – Urim Deu 33:8 – Let thy 1Sa 2:28 – And did I