Exodus 28:19

The breastpiece receives more attention than any other item. This suggests the breastpiece was very important.

The breastpiece symbolized the priest's representation of Israel (28:17–21, 29). It held the Urim and Thummim, objects through which God revealed his will (28:30).

The high priest had two main tasks. First, he brought the people to God. He represented them before the Lord.

Second, he brought God’s word to the people. He spoke to them on God’s behalf.

The chestpiece stood for both of these duties. It showed that the high priest served as a bridge between God and the people.

These holy garments for Aaron were to distinguish him as a priest set apart (Hebrew qadash, “consecrated”) for the Lord's service (28:2, 3). The beauty of these garments matched the beauty of the Tent of Meeting, which was God's portable earthly palace (or tabernacle).

One day, Jesus Christ, the true High Priest, would enter the Most Holy Place once for all. Then the difference between priests and people would disappear (Hebrews 10:11–22). Until then, human mediators represented how Christ would fulfill the types of wonderful things God accomplishes for his people.

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.

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.
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.

And thou shalt take two onyx-stones. That the connection between the priest and the people might be made more plain, God not only placed on his breast the memorials of the twelve tribes, but also engraved their names on his shoulders. Thus all occasion of envy was removed, since the people would understand that this one man was not separated from the others for the sake of private advantage, but that in his one person they were all a kingdom of priests, which Peter teaches to have been at length really fulfilled in Christ, (1 Peter 2:5;) as Isaiah had foretold that there should be priests of God, and Levites brought from the Gentiles, (Isaiah 66:21;) to which John makes allusion in the Apocalypse, where he says that we are all priests in Christ, (Revelation 1:6.) But we must remember the reason why our High Priest is said to bear us on His shoulders, for we not only crawl on earth, but we are plunged in the lowest depths of death; how then should we be able to ascend to heaven, unless the Son of God should raise us up with Him; Now, since there is no ability in us unto eternal life, but all our powers of mind and body lie prostrate, we must be borne up by His strength alone. Hence then arises our confidence of ascending to heaven, because Christ raises us up with Him; as Paul says, we "sit together in heavenly places in Christ Jesus," (Ephesians 2:6;) however weak then we may be in ourselves, herein is all our strength, that we are His burden. Therefore in this old type was prefigured what Paul teaches, that the Church is "his body," and "the fullness of him," (Ephesians 1:22.) It remains that each of us, conscious of our own weakness, should rest on Christ; for when in foolish arrogance we exalt ourselves, we do not suffer ourselves to be lifted up by Him, to be borne and sustained by His power. Let the proud then, by lifting themselves on high, fall down in ruin, whilst Christ supports us upon His shoulders. These stones are called "stones of memorial;" and again, "for a memorial" to the children of Israel; as is also afterwards repeated of the twelve stones; which some expound, that "God may be mindful of the children of Israel;" others, that "the priest himself may remember them;" others, that "the children of Israel may remember that God is reconciled to them for the sake of the one Mediator;" but I simply interpret it, that they were a monument of the mutual agreement between God and them; as if God would shew by a visible sign that He embraced them and received them into His sanctuary, as often as they were offered in this manner.

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, Exo 28:10, we may suppose they stood in this order, the stones being placed also in the order in which they are produced, Exo 28:17-20 : -


Four Rows of Stones First Row Sons of Leah Sardius or Ruby Reuben ראובן Topaz Simeon שמעון Carbuncle Levi לוי Second Row Emerald Judah יהודה Sapphire Issachar יששכר Diamond Zebulun זבולן Third Row Sons of Bilhah, Rachael's maid Ligure or Jacinth Dan דן Agate Naphtali נפתלי Son of Zilpah, Leah's maid Amethyst Gad גד Fourth Row Beryl or Crysolite Asher אשר Sons of Rachel Onyx, or Sardonyx Joseph יוסף Jasper Benjamin בנימין
In this order the Jews in general agree to place them. See the Jerusalem Targum on this place, and the Targum upon Sol 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 ,su odem, from the root adam, he was ruddy; the ruby, a beautiful gem of a fine deep red color. The sardius, or sardie stones, is defined to be a precious stone of a blood-red color, 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 color. 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 color, with an admixture of scarlet. From its bright lively color 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 color, 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, Exo 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 color, 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 color, composed of a strong blue and deep red. The oriental amethyst is sometimes of a dove color, 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 color. If the beryl be intended, it is a pellucid gem of a bluish green color, 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 color, and ranks at present among the topazes. Its name in Greek, chrysolite, χρυσολιθος, literally signifies the golden stone.
11. The Onyx, שהם shoham. See Clarke's note on Gen 2:12; See Clarke's note on Exo 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 color, 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 color, the jewelers, 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 color, 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 colors, apparently in the form of letters; 12. with variously coloured zones; 13. with various colors mixed without any order; 14. with many colors 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.

And the third row, a ligure, an agate, and an amethyst. The first of these stones, the ligure or lyncurius, is said to be so called from the congealed urine of the lynx (n), but rather from the spots of that creature; for, according to Danaeus (o), it is the same stone with that called "stellina", from having many specks like stars spread about in it. Braunius (p) takes the "jacinth" stone to be here meant, and so does Ainsworth; see Revelation 21:20, the second stone, the agate, is well known; and though now of little account, was formerly in great esteem, as Pliny (q) asserts, and therefore may well be thought to have a place among these stones. Pyrrhus king of Epirus had a very famous one, in which, not by art, but by nature, were seen the nine Muses, and Apollo holding an harp; the word for it here is "shebo", which comes from a word which signifies to captivate; because, as De Dieu observes, this stone is easily captivated under the hand of the artificer; there being no stone which so easily admits of engravings as this. The last of this row is the "amethyst"; which stone has its name either from its being of the colour of wine; or, as others, from its being a preservative from drunkenness: the Hebrew word "achlamah" seems to come from a word which signifies to dream; and this stone is supposed to cause persons to dream, as Aben Ezra, from one of their wise men, relates. On these three stones, according to the Jerusalem Targum, were written the names of the tribes of Dan, Naphtali, and Gad; but, according to the Targum of Jonathan, Gad, Asher, and Issachar, which is much better, for a reason before given.

(n) Vid. Plin. Nat. Hist. l. 37. c. 3.((o) Apud De Dieu in loc. (p) Ut supra, (De Vestitu Sacerd. Heb. l. 2.) c. 14. sect. 9. p. 699. (q) Nat. Hist. l. 37. c. 10.

"And fill thereon (put on it) a stone-setting, four rows of stones," i.e., fix four rows of set jewels upon it. The stones, so far as their names can be determined with the help of the ancient versions, the researches of L. de Dieu (animadv. ad Ex 28) and Braun (vestit. ii. c. 8-10), and other sources pointed out in Winer's R. W. (s. v. Edensteine), were the following: - In the first or upper row, odem (σάρδιος), i.e., our cornelian, of a blood-red colour; pitdah, τοπάζιον, the golden topaz; bareketh, lit., the flashing, σμάραγδος, the emerald, of a brilliant green. In the second row, nophek, ἄνθραξ, carcunculus, the ruby or carbuncle, a fire-coloured stone; sappir, the sapphire, of a sky-blue colour; jahalom, ἴασπις according to the lxx, but this is rather to be found in the jaspeh, - according to the Graec., Ven., and Pers., to Aben Ezra, etc., the diamond, and according to others the onyx, a kind of chalcedony, of the same colour as the nail upon the human finger through which the flesh is visible. In the third row, lesehm, λιγύριον, lugurius, i.e., according to Braun and others, a kind of hyacinth, a transparent stone chiefly of an orange colour, but running sometimes into a reddish brown, at other times into a brownish or pale red, and sometimes into an approach to a pistachio green; shevo, ἀχάτης, a composite stone formed of quartz, chalcedony, cornelian, flint, jasper, etc., and therefore glittering with different colours; and achlaham, ἀμέθυστος, amethyst, a stone for the most part of a violet colour. In the fourth row, tarshish, χρυσόλιθος, chrysolite, a brilliant stone of a golden colour, not like what is now called a chrysolite, which is of a pale green with a double refraction; shoham, beryl (see at Gen 2:12); and jaspeh, no doubt the jasper, an opaque stone, for the most part of a dull red, often with cloudy and flame-like shadings, but sometimes yellow, red, brown, or some other colour.