---
title: "Clarke"
description: "Verse Exodus 28:1. Aaron - and his sons — The priesthood was to be restrained to this family because the public worship was to be confined to one place an"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/28"
---

Verse [Exodus 28:1](../../../kjv/exodus/28/1). ***Aaron - and his sons*** — The priesthood was to be restrained to this family because the public worship was to be confined to *one* place and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the *priesthood*, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a *secular* nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees." [Exodus 19:22](../../../kjv/exodus/19/22).

Verse [Exodus 28:2](../../../kjv/exodus/28/2). ***For glory and for beauty.*** — Four articles of dress were prescribed for the priests in ordinary, and four more for the high-priest. Those for the priests in general were a *coat*, *drawers*, a *girdle*, and a *bonnet*. Besides these the high-priest had a *robe*, an *ephod*, a *breastplate*, and a *plate* or *diadem of gold on his forehead*. The garments, says the sacred historian, were for *honour* and for *beauty*. They were emblematical of the office in which they ministered.
1. It was *honourable*. They were the ministers of the Most High, and employed by him in transacting the most important concerns between God and his people, concerns in which all the attributes of the Divine Being were interested, as well as those which referred to the present and eternal happiness of his creatures.
2. They were for *beauty*. They were emblematical of that holiness and purity which ever characterize the Divine nature and the worship which is worthy of him, and which are essentially necessary to all those who wish to serve him in the beauty of holiness here below, and without which none can ever see his face in the realms of glory. Should not the garments of all those who minister in holy things still be emblematical of the things in which they minister? Should they not be for *glory* and *beauty*, expressive of the dignity of the Gospel ministry, and that beauty of holiness without which none can see the Lord? As the high-priest's vestments, under the law, were emblematical of what *was to come*, should not the vestments of the ministers of the Gospel bear some resemblance of what *is come*? Is then the dismal *black*, now worn by almost all kinds of priests and ministers, *for glory and for beauty*? Is it emblematical of any thing that is good, glorious, or excellent? How unbecoming the *glad tidings* announced by Christian ministers is a colour emblematical of nothing but *mourning* and *wo, sin, desolation*, and *death*! How inconsistent the *habit* and *office* of these men! Should it be said, "These are only *shadows*, and are useless because the *substance* is come." I ask, Why then is *black* almost universally worn? why is *a* particular colour preferred, if there be no signification in *any*? Is there not a danger that in our zeal against *shadows*, we shall destroy or essentially change the *substance* itself? Would not the same sort of argumentation exclude *water* in baptism, and *bread* and *wine* in the sacrament of the Lord's Supper? The *white surplice* in the service of the Church is almost the only thing that remains of those ancient and becoming *vestments*, which God commanded to be made for *glory* and *beauty*. Clothing, emblematical of *office*, is of more consequence than is generally imagined. Were the great officers of the crown, and the great officers of justice, to clothe themselves like the common people when they appear in their public capacity, both their *persons* and their *decisions* would be soon held in little estimation.

Verse [Exodus 28:3](../../../kjv/exodus/28/3). ***Whom I have filled with the spirit of wisdom*** — So we find that *ingenuity* in arts and sciences, even those of the *ornamental* kind, comes from God. It is not intimated here that these persons were filled with the spirit of wisdom for *this* *purpose only*; for the direction to Moses is, to select those whom he found to be *expert artists*, and those who were such, God shows by these words, had derived their knowledge from himself. Every man should be permitted as far as possible to follow the *bent* or *direction* of his own genius, when it evidently leads him to *new* *inventions*, and *improvements on old plans*. How much has both the labour of men and cattle been lessened by improvements in machinery! And can we say that the *wisdom* which found out these improvements did not come from God? No man, by course of *reading* or *study*, ever acquired a *genius* of this kind: *we* call it *natural*, and say it was *born with the man*. Moses teaches us to consider it as *Divine*. Who taught NEWTON to ascertain the laws by which God governs the universe, through which discovery a new source of profit and pleasure has been opened to mankind through every part of the civilized world? No reading, no study, no example, formed his *genius*. God, who made him, gave him that compass and bent of mind by which he made those discoveries, and for which his name is celebrated in the earth. When I see NAPIER inventing the logarithms; COPERNICUS, DES CARTES, and KEPLER contributing to pull down the false systems of the universe, and NEWTON *demonstrating the true one*; and when I see the long list of PATENTEES of *useful* inventions, by whose industry and skill long and tedious processes in the necessary arts of life have been shortened, labour greatly lessened, and much time and expense saved; I then see, with Moses, men who are *wise-hearted, whom God* *has filled with the spirit of wisdom* for these very purposes; that he might help man by man, and that, as time rolls on, he might give to his intelligent creatures such proofs of his *Being,* *infinitely varied wisdom*, and *gracious providence*, as should cause them to depend on him, and give him that glory which is due to his name.
How pointedly does the Prophet *Isaiah* refer to this sort of teaching as coming from God, even in the most common and less difficult arts of life! The whole passage is worthy of the reader's most serious attention.
"Doth the ploughman plough all day to sow? doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place? For HIS GOD DOTH INSTRUCT HIM to discretion, *and* doth teach him. For the fitches are not threshed with a threshing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. Bread *corn* is bruised; because he will not ever be threshing it, nor break *it with* the wheel of his cart, nor bruise it *with* his horsemen. This also cometh forth from the LORD of hosts, *who* is wonderful in counsel, *and* excellent in working," [Isaiah 28:24-29](../../../kjv/isaiah/28/24-29).
But let us take heed not to run into extremes here; *machinery* is to help man, not to render him *useless*. The *human hand* is the great and most perfect machine, let it not be laid aside. In our zeal for machinery we are rendering all the lower classes useless; filling the land with beggary and vice, and the workhouses with paupers; and ruining the husbandmen with oppressive poor-rates. Keep machinery as a *help* to the human hand, and to lighten the labour, but never let it supersede either.
This principle, that *God is the author of all arts and sciences*, is too little regarded: *Every good gift, and every perfect gift*, says St. James, *comes from above, from the* FATHER of LIGHTS. Why has God constructed every part of nature with such a profusion of economy and skill, if he intended this skill should never be discovered by man, or that man should not attempt to examine his works in order to find them out? From the *works of* CREATION what proofs, astonishing and overwhelming proofs, both to believers and infidels, have been drawn both of the nature, being, attributes, and providence of God! What *demonstrations* of all these have the Archbishop of Cambray, Dr. Nieuwentyt, Dr. Derham, and Mr. Charles Bonnet, given in their philosophical works! And who gave those men this wisdom? GOD, from whom alone MIND, and all its attributes, proceed. While we see Count *de Buffon* and *Swammerdam* examining and tracing out all the curious relations, connections, and laws of the ANIMAL kingdom; - *Tournefort, Ray*, and *Linne*, those of the VEGETABLE; - *Theophrastus, Werner, Klaproth, Cronstedt,* *Morveau, Reamur, Kirwan*, and a host of philosophical chemists, *Boerhaave, Boyle, Stahl, Priestley, Lavoisier, Fourcroy, Black*, and *Davy*, those of the MINERAL; the discoveries they have made, the latent and important properties of vegetables and minerals which they have developed, the powerful machines which, through their discoveries, have been constructed, by the operations of which the *human slave* is restored to his own place in society, the *brute* saved from his destructive toil in our manufactories, and *inanimate, unfeeling* NATURE caused to perform the work of all these better, more expeditiously, and to much more profit; shall we not say that the hand *of* GOD is in all this? Only I again say, let *machinery* aid man, and not render him useless. The nations of Europe are pushing mechanical power to a destructive extreme. He alone *girded* those eminent men, though many of them *knew him not*; he inspired them with wisdom and understanding; by his all-pervading and all-informing spirit he opened to them the entrance of the paths of the depths of science, guided them in their researches, opened to them *successively* more and more of his astonishing treasures, crowned their persevering industry with his blessing and made them his ministers for good to mankind. The *antiquary* and the *medalist* are also his agents; their discernment and penetration come from *him* alone. By them, how many dark ages of the world have been brought to light; how many names of men and places, how many customs and arts, that were lost, restored! And by their means a few *busts, images, stones,* *bricks, coins, rings*, and *culinary utensils*, the remaining wrecks of long-past numerous centuries have supplied the place of *written* *documents*, and cast a profusion of light on the history of man, and the history of providence. And let me add, that the providence which preserved these materials, and raised up men to decipher and explain them, is itself gloriously illustrated by them.
Of all those men (and the noble list might be greatly swelled) we may say the same that Moses said of *Bezaleel* and *Aholiab*: "GOD hath filled them with the Spirit of God, in wisdom, and in understanding, and in knowledge; and in all manner of workmanship, to devise cunning works; to work in *gold* and in *silver*, and in *brass*, in *cutting* of *stones, carving* of *timber*, and in *all* *manner* of *workmanship*;" [Exodus 31:3-6](../../../kjv/exodus/31/3-6). "The *works* of the Lord are great, sought out of all them that have pleasure therein;" [Psalms 111:2](../../../kjv/psalms/111/2).

Verse [Exodus 28:4](../../../kjv/exodus/28/4). ***Breastplate*** — חשן *choshen*. [Exodus 25:7](../../../kjv/exodus/25/7).
***Ephod*** — אפד. [Exodus 25:7](../../../kjv/exodus/25/7).
***Robe*** — מעיל *meil*, from עלה *alah, to go up, go upon*; hence the *meil* may be considered as an upper coat, a *surtout*. It is described by Josephus as a garment that reaches down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. [Exodus 28:31](../../../kjv/exodus/28/31), c.
***Broidered coat*** — כתנת תשבץ *kethoneth, tashbets*, what Parkhurst translates *a close, strait coat* or *garment* according to Josephus, "a tunic circumscribing or *closely encompassing* the body, and having tight sleeves for the arms." This was immediately under the *meil* or robe, and answered the same purpose to the priests that our *shirts* do to us. [Exodus 28:13](../../../kjv/exodus/28/13).
***Mitre*** — מצנפת *mitsnepheth*. As this word comes from the root צנף *tsanaph, to roll* or *wrap round*, it evidently means that covering of the head so universal in the eastern countries which we call *turban* or *turband*, corrupted from the Persian [Persic] *doolbend*, which signifies what *encompasses* and *binds* the head or body; and hence is applied, not only to this *covering of the head*, but to a *sash* in general. As the Persian word is compounded of [Persic] *dool*, or *dawal, a revolution, vicissitude, wheel*, c., and [Persic] *binden, to bind* it is very likely that the Hebrew words דור *dur, to go round*, and בנט *benet, a band*, may have been the original of *doolbend* and *turband*. It is sometimes called [Persiac] *serbend*, from [Persic] *ser, the head*, and [Persic] *binden, to bind*. The turban consists generally of two parts: the *cap*, which goes on the head; and the long *sash* of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length.
***A girdle*** — אבנט *abnet, a belt* or *girdle*; see before. This seems to have been the same kind of *sash* or *girdle*, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes.

Verse [Exodus 28:8](../../../kjv/exodus/28/8). ***The curious girdle of the ephod*** — The word חשב *chesheb*, rendered here *curious girdle*, signifies merely a kind of *diaper*, or *embroidered* work; ([Exodus 26:1](../../../kjv/exodus/26/1);) and it is widely different from אבנט *abnet*, which is properly translated *girdle*, [Exodus 28:4](../../../kjv/exodus/28/4). The meaning therefore of the text, according to some, is this, that the two pieces, [Exodus 28:7](../../../kjv/exodus/28/7), which connected the parts of the ephod at the shoulders where the onyx stones were set, should be of the same texture with the ephod itself, i.e., of *gold, blue, purple, scarlet*, and *fine twined linen*, embroidered together. But others suppose that some kind of a girdle is meant, different from the *abnet*, [Exodus 28:39](../../../kjv/exodus/28/39), being only of *plain* workmanship.

Verse [Exodus 28:9](../../../kjv/exodus/28/9). ***Two onyx stones*** — [Exodus 25:7](../../../kjv/exodus/25/7); [Exodus 25:7](../../../kjv/exodus/25/7).

Verse [Exodus 28:11](../../../kjv/exodus/28/11). ***Like the engravings of a signet*** — So *signets* or *seals* were in use at this time, and *engraving on precious stones* was then an art, and this art, which was one of the most elegant and ornamental, was carried in ancient times to a very high pitch of perfection, and particularly among the ancient Greeks; such a pitch of perfection as has never been *rivalled*, and cannot now be even well *imitated*. And it is very likely that the Greeks themselves borrowed this art from the ancient *Hebrews*, as we know it flourished in Egypt and Palestine long before it was known in Greece.

Verse [Exodus 28:12](../../../kjv/exodus/28/12). ***Aaron shall bear their names before the Lord*** — He was to consider that he was the *representative* of the children of Israel; and the stones on the ephod and the stones on the breastplate were for a memorial to put Aaron in remembrance that he was the priest and mediator of the twelve tribes; and, speaking after the manner of men, God was to be put in mind of the children of Israel, their wants, &c., as frequently as the high priest appeared before him with the breastplate and the ephod. See [Exodus 28:29](../../../kjv/exodus/28/29).

Verse [Exodus 28:13](../../../kjv/exodus/28/13). ***Ouches of gold*** — משבצת *mishbetsoth, strait places,* sockets to insert the stones in, from שבץ *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.

Verse [Exodus 28:15](../../../kjv/exodus/28/15). ***The breastplate of judgment*** — חשן משפט *choshen* *mishpat*, the same as the חשן *choshen*, see [Exodus 25:7](../../../kjv/exodus/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 [Leviticus 10:11](../../../kjv/leviticus/10/11); [Deuteronomy 17:8-9](../../../kjv/deuteronomy/17/8-9).

Verse [Exodus 28:16](../../../kjv/exodus/28/16). ***Four-square it shall be*** — Here we have the exact dimensions of this breastplate, or more properly *breast-piece* or *stomacher*. It was a *span* in length and breadth when *doubled*, and consequently two spans long one way before it was doubled. Between these doublings, it is supposed, the *Urim* and *Thummim* were placed. [Exodus 28:30](../../../kjv/exodus/28/30); [Exodus 28:30](../../../kjv/exodus/28/30).

Verse [Exodus 28:17](../../../kjv/exodus/28/17). ***Four rows of stones*** — With a name on each stone, making in all the twelve names of the twelve tribes. And as these were disposed according to their birth, [Exodus 28:10](../../../kjv/exodus/28/10), we may suppose they stood in this order, the stones being placed also in the order in which they are produced, [Exodus 28:17-20](../../../kjv/exodus/28/17-20): -
In this order the Jews in general agree to place them. See the *Jerusalem Targum* on this place, and the *Targum* upon Canticles, [Song of Solomon 5:14](../../../kjv/song-of-solomon/5/14); and see also *Ainsworth*. The *Targum* of *Jonathan* says, "These four rows were placed opposite to the four quarters of the world; but this could only be when laid down horizontally, for when it hung on the breast of the high priest it could have had no such position. As it is difficult to ascertain in every case what these precious stones were, it may be necessary to consider this subject more at large.
1. A SARDIUS, מדם *odem*, from the root *adam*, he was *ruddy*; the *ruby*, a beautiful gem of a fine deep *red* colour. The *sardius,* or *sardie* stones, is defined to be a precious stone of a *blood-red* *colour*, the best of which come from Babylon.
2. A TOPAZ, פטדה *pitdah*, a precious stone of a *pale dead green*, with a mixture of *yellow*, sometimes of a fine yellow; and hence it was called *chrysolite* by the ancients, from its *gold* colour. It is now considered by mineralogists as a *variety* of the *sapphire*.
3. CARBUNCLE, ברקת *bareketh*, from ברק *barak*, to *lighten,* *glitter*, or *glister*; a very elegant gem of a *deep red colour*, with an admixture of *scarlet*. From its bright lively colour it had the name *carbunculus*, which signifies a *little coal*; and among the Greeks ανθραξ *anthrax*, a *coal*, because when held before the sun it appears like a piece of bright burning charcoal. It is found only in the East Indies, and there but rarely.
4. EMERALD, נפך *nophech*, the same with the ancient *smaragdus*; it is one of the most beautiful of all the gems, and is of a bright green colour, without any other mixture. The true oriental *emerald* is very scarce, and is only found at present in the kingdom of *Cambay*.
5. SAPPHIRE, ספיר *sappir*. See this described, [Exodus 24:10](../../../kjv/exodus/24/10).
6. DIAMOND, יהלם *yahalom*, from הלם *halam*, to *beat* or *smite upon*. The diamond is supposed to have this name from its *resistance to a blow*, for the ancients have assured us that if it be struck with a hammer, upon an anvil, *it will not break*, but either *break them* or *sink* into the surface of that which is *softest*. This is a complete fable, as it is well known that the diamond can be easily broken, and is capable of being *entirely* volatilized or consumed by the action of fire. It is, however, the hardest, as it is the most valuable, of all the precious stones hitherto discovered, and one of the most combustible substances in nature.
7. LIGURE, לשם *leshem*, the same as the *jacinth* or *hyacinth*; a precious stone of a *dead red* or *cinnamon* colour, with a considerable mixture of *yellow*.
8. AGATE, שבו *shebo*. This is a stone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name from the root שב *shab*, to *turn*, to *change*, "as from the circumstance of the agate changing its appearance without end, it might be called the *varier*." Agates are met with so variously figured in their substance, that they seem to represent the sky, the stars, clouds, earth, water, rocks, villages, fortifications, birds, trees, flowers, men, and animals of different kinds. Agates have a *white*, *reddish, yellowish*, or *greenish* ground. They are only varieties of the *flint*, and the lowest in value of all the precious stones.
9. AMETHYST, אחלמה *achlamah*, a gem generally of a *purple* colour, composed of a strong *blue* and *deep red*. The oriental *amethyst* is sometimes of a *dove* colour, though some are *purple*, and others *white* like *diamonds*. The name *amethyst* is Greek, αμεθυστος, and it was so called because it was supposed that it prevented *inebriation*.
10. The BERYL, תרשיש *tarshish*. Mr. Parkhurst derives this name from תר *tar*, to go *round*, and שש *shash*, to be *vivid* or *bright* in colour. If the *beryl* be intended, it is a pellucid gem of a *bluish green* colour, found in the East Indies, and about the gold mines of Peru. But some of the most learned mineralogists and critics suppose the *chrysolite* to be meant. This is a gem of a *yellowish green* colour, and ranks at present among the topazes. Its name in Greek, *chrysolite*, χρυσολιθος, literally signifies the *golden stone*.
11. The ONYX, שהם *shoham*. [Genesis 2:12](../../../kjv/genesis/2/12); and *"*[Exodus 25:7](../../../kjv/exodus/25/7)*"*. There are a great number of different sentiments on the meaning of the original; it has been translated *beryl, emerald, prasius, sapphire, sardius, ruby, cornelian,* *onyx*, and *sardonyx*. It is likely that the name may signify both the *onyx* and *sardonyx*. This latter stone is a mixture of the *chalcedony* and *cornelian*, sometimes in strata, at other times blended together, and is found striped with *white* and *red* strata or layers. It is generally allowed that there is no real difference, except in the degree of *hardness*, between the *onyx,* *cornelian, chalcedony, sardonyx*, and *agate*. It is well known that the *onyx* is of a *darkish horny* colour, resembling the *hoof* or *nail*, from which circumstance it has its name. It has often a plate of a *bluish white* or *red* in it, and when on one or both sides of this white there appears a plate of a *reddish* colour, the jewellers, says *Woodward*, call the stone a *sardonyx*.
12. JASPER, ישפה *yashepheh*. The similarity of the Hebrew name has determined most critics and mineralogists to adopt the *jasper* as intended by the original word. The *jasper* is usually defined a hard stone, of a beautiful *bright green* colour, sometimes *clouded* with *white*, and *spotted* with *red* or *yellow*. Mineralogists reckon not less than *fifteen* varieties of this stone: 1. *green*; 2. *red*; 3. *yellow*; 4. *brown*; 5. *violet*; 6. *black*; 7. *bluish grey*; 8. *milky white*; 9. *variegated* with *green, red*, and *yellow clouds*; 10. *green* with *red specks*; 11. *veined* with *various colours*, apparently in the form of *letters*; 12. with *variously coloured zones*; 13. with *various colours* mixed *without* *any order*; 14. with *many colours together*; 15. mixed with particles of *agate*. It can scarcely be called a precious stone; it is rather a dull opaque rock.
In examining what has been said on these different precious stones by the best critics, I have adopted such explanations as appeared to me to be best justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended by the terms in the Hebrew text, nor can I take upon me to assert that the *tribes* are arranged exactly in the manner intended by Moses; for as these things are not *laid down* in the *text* in such a way as to preclude all mistake, some things must be left to *conjecture*. Of several of these stones many fabulous accounts are given by the ancients, and indeed by the moderns also: these I have in general omitted because they are *fabulous*; as also all *spiritual* meanings which others have found so plentifully in each stone, because I consider some of them *puerile*, all *futile*, and not a few *dangerous*.

Verse [Exodus 28:30](../../../kjv/exodus/28/30). ***Thou shalt put in the breastplate - the Urim and the**********Thummim*** — What these were has, I believe, never yet been discovered.
1. They are nowhere described.
2. There is no direction given to Moses or any other *how to make them*.
3. Whatever they were, they do not appear to have been *made* on *this* occasion.
4. If they were the work of man at all, they must have been the articles in the *ancient* tabernacle, matters used by the *patriarchs*, and not here particularly described, because well known.
5. It is probable that nothing *material* is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The *Urim* and *Thummim* were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a *mystery* delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit."
6. That God was often consulted by *Urim* and *Thummim*, is sufficiently evident from *several* scriptures; but *how* or in *what manner* he was thus consulted appears in *none*.
7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon's temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the *five* following things, which were in the first temple, were wanting in the second:
"1. The *ark* with the *mercy-seat* and *cherubim*;
2. The *fire* which came down from heaven;
3. The *shechinah* or Divine presence;
4. The *Holy Spirit*, i.e., the gift of prophecy; and
5. The *Urim* and *Thummim*."
8. As the word אורים *urim* signifies LIGHTS, and the word תמים *tummim*, PERFECTIONS, they were probably designed to point out the *light*-the *abundant information*, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the LAW; and the *perfection - entire holiness* and *strict conformity* *to himself*, which this dispensation required, and which are *introduced* and *accomplished* by that dispensation of *light* and *truth*, the GOSPEL, which was prefigured and pointed out by the *law* and its *sacrifices*, c. and in this light the subject has been viewed by the Vulgate, where the words are translated *doctrina et veritas, doctrine and truth*- a system of teaching proceeding from *truth* itself. The Septuagint translate the original by δηλωσις και αληθεια, *the manifestation and the truth*; meaning probably the *manifestation* which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial.
All the other *versions* express nearly the same things, and all refer to intellectual and spiritual subjects, such as *light,* *truth, manifestation, doctrine, perfection*, c., c., not one of them supposing that any thing *material* is intended. The Samaritan text is however different it adds here a whole clause not found in the Hebrew: [Samaritan] *veasitha eth haurim veeth hattummim,* *Thou shalt make the Urim and the Thummim*. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown.
The *manner* in which the Jews suppose that the inquiry was made by *Urim* and *Thummim* is the following: "When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest and the inquirer said, *Shall I go up*? or, *Shall I not go up*? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, *Go up*, or *Go not up*, in the *letters* which showed forth themselves upon the breastplate before his face." See [Numbers 27:18](../../../kjv/numbers/27/18), [Numbers 27:21](../../../kjv/numbers/27/21); [Judges 1:1](../../../kjv/judges/1/1); [Judges 20:18](../../../kjv/judges/20/18), [Judges 20:28](../../../kjv/judges/20/28); [1 Samuel 23:9-12](../../../kjv/1-samuel/23/9-12); [1 Samuel 28:6](../../../kjv/1-samuel/28/6); and see *Ainsworth*.
It was the letters that formed the names of the *twelve* tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word עלה *aloh*, GO, rose up or became prominent in the names on the breastplate; ע *ain*, from the name of *Simeon*, ל lamed from the name of *Levi*, and ה *he* from the name of *Judah*. But this supposition is without proof.
Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. *Diodorus Siculus* has these words: Εφορει δ' οὑτος περι τον τραχηλον εκ χρυσης ἁλυσεως ηρτημενον ζωδιον των πολυτελων λιθων ὁ προσηγορευον ΑΛΗΘΕΙΑΝ. "He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called TRUTH." - Bib. Hist., lib. i., chap. lxxv., p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the *image of truth*, which was hung to the golden chain round his neck, toward the person whose cause was found to be just," by which he seemed to intimate that truth was on *his* side.
*AElian*, in his *Hist. Var*., lib. xxxiv., gives the same account. "The chief justice or president," he says, "was always a priest, of a venerable age and acknowledged probity. Ειχε δε και αγαλμα περι τον αυχενα εκ σαπφειρου λιθου, και εκαλειτο αγαλμα ΑΛΗΘΕΙΑ. And he had an image which was called TRUTH engraved on a *sapphire*, and hung about his neck with a gold chain."
*Peter du Val* mentions a *mummy* which he saw at Cairo, in Egypt, round the neck of which was a chain, having a *golden plate* suspended, which lay on the breast of the person, and on which was engraved the figure of a *bird*. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of *truth, justice*, or *innocence*.
I have now before me paintings, taken on the spot by a native Chinese, of the *different courts* in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a *white bird* of the *ardea* or *heron* kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the *Hebrews*, the *Egyptians*, and the *Chinese*. And it is certainly not impossible that the two latter might have borrowed the notion and use of the *breastplate* of *judgment* from the Hebrews, as it was in use among *them* long before we have any account of its use either among the *Egyptians* or *Chinese*. The different *mandarins* have a *breast-piece* of this kind.

Verse [Exodus 28:31](../../../kjv/exodus/28/31). ***The robe of the ephod*** — [Exodus 28:4](../../../kjv/exodus/28/4); [Exodus 28:4](../../../kjv/exodus/28/4). From this description, and from what Josephus says, who must have been well acquainted with its form, we find that this *meil*, or robe, was one long straight piece of blue cloth, with a hole or opening in the centre for the head to pass through; which hole or opening was bound about, that it might not be rent in putting it on or taking it off, [Exodus 28:32](../../../kjv/exodus/28/32).

Verse [Exodus 28:35](../../../kjv/exodus/28/35). ***His sound shall be heard*** — The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered *before Jehovah*, and should not come into his presence without due reverence.
***That he die not.*** — This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an *emperor in his tent* among his troops. At the doors of the tents or palaces of grandees was generally placed some sonorous body, either of metal or wood, which was struck to advertise those within that a person prayed for admittance to the presence of the king, &c. As the tabernacle had no door, but a *veil*, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, *that his sound might be heard when he went into the holy* *place before the Lord*.

Verse [Exodus 28:36](../../../kjv/exodus/28/36). ***Thou shalt make a plate of pure gold*** — The word ציץ *tsits*, which we render *plate*, means a *flower*, or any appearance of this kind, The Septuagint translate it by πεταλον, a *leaf*; hence we might be led to infer that this plate resembled a wreath of *flowers* or *leaves*; and as it is called, [Exodus 29:6](../../../kjv/exodus/29/6), נזר nezer, a *crown*, and the author of the book of *Wisdom*[Exodus 18:24](../../../kjv/exodus/18/24), who was a Jew, and may be supposed to know well what it was, calls it διαδημα, it was probably of the form, not of the ancient diadem, but rather of the *radiated* crown worn by the ancient Roman emperors, which was a gold band that went round the head from the vertex to the occiput; but the position of the Jewish sacerdotal crown was different, as that went round the *forehead*, under which there was a *blue lace* or *fillet*, [Exodus 28:37](../../../kjv/exodus/28/37), which was probably attached to the *mitre* or *turban*, and formed its lowest part or border.
HOLINESS TO THE LORD.] This we may consider as the grand *badge* of the sacerdotal office.
1. The priest was to minister in *holy* *things*.
2. He was the representative of a *holy God*.
3. He was to offer *sacrifices* to make an *atonement* for and to *put away* SIN.
4. He was to *teach* the people the way of *righteousness* and *true* *holiness*.
5. As mediator, he was to obtain for them those Divine influences by which they should be made *holy*, and be prepared to *dwell* with *holy spirits* in the kingdom of glory.
6. In the sacerdotal office he was the type of that *holy* and *just* ONE who, in the fulness of time, was to come and *put away sin* by the *sacrifice* of *himself*.
It is allowed on all hands that this inscription was, in the primitive *Hebrew* character, such as appears upon ancient *shekels*, and such as was used before the Babylonish captivity, and probably from the giving of the law on Mount Sinai. The קדש ליהוה *Kodesh* *Laihovah*, of the present Hebrew text, would in those ancient characters appear thus: -

which, in the modern Samaritan character, evidently derived from that above, is as follows: [Samaritan]. And the word [Samaritan] in this ancient and original character is the famous *Tetragrammaton*, or word of *four letters*, which, to the present day, the Jews will neither *write* nor *pronounce*. The Jews teach that these letters were *embossed* on the gold, and not *engraven* in it, and that the plate on which they were embossed was about two fingers broad, and that it occupied a space on the forehead between the *hair* and the *eyebrows*. But it is most likely that it was attached to the lower part of the *mitre*.

Verse [Exodus 28:38](../../../kjv/exodus/28/38). ***May bear the iniquity of the holy things*** — ונשא אהרן את עון הקדשים *venasa Aharon eth avon hakkodashim*. *And Aaron* *shall bear* (in a vicarious and typical manner) *the sin of the holy* or *separated things - offerings* or *sacrifices*. Aaron was, as the high priest of the Jews, the type or representative of our blessed Redeemer; and as he offered the sacrifices prescribed by the law to make an atonement for sin, and was thereby represented as *bearing their sins* because he was *bound* to make an atonement for them; so Christ is represented as *bearing their sins*, i.e., the *punishment* due to the sins of the world, in his becoming a sacrifice for the human race. See [Isaiah 53:4](../../../kjv/isaiah/53/4), [Isaiah 53:12](../../../kjv/isaiah/53/12), where the same verb, נשא *nasa*, is used; and see [1 Peter 2:24](../../../kjv/1-peter/2/24). By the inscription on the plate on his forehead Aaron was acknowledged as the holy minister of the holy God. To the people's services and their offerings much imperfection was attached, and therefore Aaron was represented, not only as *making an atonement* in general for the sins of the people by the sacrifices they brought, but also as making an atonement for the *imperfection* of the *atonement* itself, and the *manner* in which it was brought.
***It shall be always upon his forehead*** — The plate inscribed with *Holiness to the Lord* should be always on his forehead, to teach that the law required *holiness*; that this was its aim, design, and end: and the same is required by the Gospel; for under this dispensation it is expressly said, *Without holiness no man shall* *see the Lord*; [Hebrews 12:14](../../../kjv/hebrews/12/14).

Verse [Exodus 28:40](../../../kjv/exodus/28/40). ***For glory and for beauty.*** — [Exodus 28:2](../../../kjv/exodus/28/2); [Exodus 28:2](../../../kjv/exodus/28/2).

Verse 42. ***Linen breeches*** — This command had in view the necessity of *purity* and *decency* in every part of the Divine worship, in opposition to the shocking indecency of the pagan worship in general, in which the priests often ministered *naked*, as in the sacrifices to Bacchus, c.
ON the garments of the high priest some general reflections have already been made see [Exodus 28:2](../../../kjv/exodus/28/2): [Exodus 28:2](../../../kjv/exodus/28/2). and to what is there said it may be just necessary to add, that there can be no doubt of their being all emblematical of spiritual things; but of which, and in what way, no man can positively say. Many commentators have entered largely into this subject, and have made many edifying and useful remarks; but where no clue is given to guide us through a labyrinth in which the possibility of mistake is every moment occurring, it is much better not to attempt to be wise above what is written; for however edifying the reflections may be which are made on these subjects, yet, as they are not clearly deducible from the text itself, they can give little satisfaction to a sincere inquirer after truth. These garments were all made for *glory* and for *beauty*, and this is the general account that it has pleased God to give of their nature and design: in a general sense, they represented,
1. The necessity of purity in every part of the Divine worship;
2. The necessity of an atonement for sin;
3. The purity and justice of the Divine Majesty; and,
4. The absolute necessity of that holiness without which none can see the Lord. And these subjects should be diligently kept in view by all those who wish to profit by the curious and interesting details given in this chapter. In the notes these topics are frequently introduced.

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