THE HIGH PRIEST BREASTPLATE

“You shall make the breastplate of judgment. Artistically woven according to the workmanship of the Ephod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it. It shall be doubled (folded over) into a square: a span shall be its length, and a span shall be its width, and you shall put settings of stones in it, four rows of stones (three in each row)…they shall be set in gold settings. The stones shall have the names of the sons of Israel, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes.” (Exod 28: 15-21)

A common failing amongst us all is that in some instances while reading the texts we don’t take enough sufficient time to thoroughly think through and properly consider what is being said, this unfortunately leads us to presumptions and misinterpretations of what is really being implied, with this in mind we hope here to slow down a bit and thoroughly consider what is being said.

“Take two onyx stones and engrave on them the names of the sons of Israel… then mount the stones in gold filigree settings and fasten them on the shoulders pieces (or clasps) of the Ephod.” (Exod 28: 9-12)

Note: As we had previously stated in our last post it is not specifically stated whether or not the onyx stones used in the shoulder pieces were cut rectangular or circular, nor for that matter those used in the breastplate, it is merely our assumption that they were rectangular.

“You shall make chains for the breastplate at the end, like braided cords of pure gold.” (Verse 22) These braided chains were possibly double over as is indicated in the side view illustration in the picture to the far right of our main illustration, or possibly they consisted merely of just one length of chain each, attached at the two ends. From the instructions given below (Note closely Verses 24 and 25) it could be either way.

“And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate (the two ends referred to the left and right ends at both the top and the bottom of the breastplate as it would appear before being folded in haft).” (Verse 23)

Bear in mind that the breastplate consisted of the two parts folded or doubled over as is illustrated in the picture to the far right. Generally we tend to think of the breastplate as referring only to the part upon which the stones were mounted, however this is not so, the whole thing is the breastplate.

“And then (after doubling over or folding the breastplate together as is illustrated to the far right) you shall put the two braided chains of gold in (or through) the two rings which are on the ends (the left end and the right end) of the breastplate (at its top), and the other two ends of the braided chains you shall fasten to the two settings (the gold filigree settings containing the two onyx stones), and put them on the shoulder straps (clasps) of the Ephod in front.” (Verses 24 and 25)

“You shall make two rings of gold, and put them on the two ends of the breastplate, on the edge of it which is on the inner side of the Ephod.” (Verse 26) Although it is not specifically stated it is assumed that similar to the top of the breastplate, when the breastplate was folded over a blue cord or lacer was used to secure the bottom of the breastplate most likely to the waistband as is pictured in the illustration of the high priest.

“And two other rings of gold you shall make, and put them on the two shoulder straps, underneath the Ephod toward its front, right at the seam above the intricately woven band of the Ephod (Referred to on the previous page). They shall bind the breastplate by means of its rings to the rings of the Ephod, using a blue cord or lacer, so that it is above the intricately woven band of the Ephod, and so that the breastplate does not come loose from the Ephod.” (Verses 27 and 28)

“The Breastplate of Judgment“–was placed on the front of the Ephod… this breastplate beautifully represented the Law: It was not a part of the Abrahamic Covenant (represented in the Ephod) but “it was added” to it. (Gal 3:19) As the Israelite regarded them (not seeing the hidden connection), the Covenant to Abraham and “the law, which was 430 years after,” were all one.

“This breastplate was two spans long and one span wide, folded in the middle, i.e., a span long and a span wide when doubled. The size, a span, indicated that the law of God is the full measure of a perfect man’s ability. The man Christ Jesus, being perfect, was the only one who ever (faithfully, represented by the “blue lacers”) kept (upheld) the perfect Law of God inviolate, while those who compose the “little flock,” his Body, have his righteousness imputed to them, and hence may truly say, “The righteousness of the Law is fulfilled in us”.

The fact that [the breastplate] was double and that [it’s two] parts were of the same size represented the letter and the spirit of the Law. The front part contained the jewels, and was hung by the gold chain to the gold clasps of the Ephod. The under-part was fastened to the Ephod (by the “blue cords” or “lacers”).

This under half, tied to the Ephod (Covenant), seems to represent the Law in letter, as presented to fleshly Israel. The front part seems to illustrate the spirit of the Law fulfilled in us, ‘Who walk not after the flesh, but after the spirit.’ (Rom 8:4) The two are really one when rightly seen, yet the front part, only, bears the precious jewels.

Pure gold being a symbol of divine things, the dependence of this part of the Law (the front part) by a gold chain, from the gold clasps, seems to teach that the Law is divine; and we know, also, that it is by Divine aid that we are enabled to walk — not after the flesh but after the spirit. It is this phase of the Law which bears the ‘jewels,’ set in gold, representative of the true Israel, the Lord’s ‘little flock.’

‘They shall be mine, says the Lord of hosts, in that day when I make up my jewels.’ (Mal 3:17) Thus embedded in gold (the divine nature) and upheld by the golden chain of Divine promises, what wonder that ‘The righteousness of the law is fulfilled in us!’” Rom 8:1, 4 (T 35, 36)

“The expression “thou shall put in the breastplate of judgment the Urim and the Thummim” signifies the pressing or snapping of the various gems into their separate sockets or gold compartments (Exod 28:30).

Thus it is the jewels themselves that are referred to in a collective sense . . . and not additional stones or imaginary religious dice, tarot cards, or other artifacts placed within the fold or pouch of the breastplate tapestry.

The two Hebrew words Urim and Thummim are both rendered in the plural. The former, denoting “lights,” is derived from the term Horus, which is associated with the sun rising above the horizon to enlighten the world; the latter, signifying “darkenings,” is derived from Thum and is related to the sunset at the completion of day. In other words, when the stones shone above their natural luster, a favorable response was indicated (Urim); and conversely, if they dimmed below their normal brilliance, the reply was negative (Thummim).” “The Keys of Revelation”, page 576

We will continue with this shortly