What were the Urim and Thummim?

The signification of these Hebrew words is 'lights' and 'perfections.' They were distinct from the gems on the breastplate, for Moses put the breastplate upon Aaron, "also he put in [or 'on'] the breastplate the Urim and the Thummim." Lev. 8:8. It is clear that God answered questions by means of the Urim and Thummim. Num. 27:21; Deut. 33:8; 1 Sam. 28:6. On the return of the Jews from Babylon some, who claimed to be priests but could not show their genealogy, were not allowed to eat of the holy things until there should stand up a priest with Urim and Thummim, and an answer be obtained from God. This great privilege has never yet been restored. Ezra 2:63; Neh. 7:65.

It may be remarked that there is no record as to the construction of the Urim and Thummim, nor of their form. The first mention of them is in Ex. 28:30; "Thou shalt put in [or 'on'] the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord," as if God had given them to Moses, and had merely to tell him what to do with them — if indeed they were material things; but what they were, and how the answers were given, is not revealed. When Israel is restored, Christ Himself will take the place of the ancient Urim and Thummim.

The Urim and Thummim.

In the breast-plate, amongst the names of the children of Israel, was placed the Urim and the Thummim. The words mean “the lights and the perfections.” What it was, none can now say with certainty. It is mentioned altogether seven times in the Scripture; in two of the passages the Urim only is named, and in one (Deut. 33:8) the order is reversed, and given as “Thy Thummim and Thy Urim.” It was probably a precious stone, which by means of its various scintillations gave the answer of Jehovah concerning matters that were referred to Him by the priest. That this was its use is undoubted. Thus Eleazar was to ask counsel for Joshua “after the judgement of Urim before Jehovah"; Saul in his last extremity appealed to God by means of the Urim (though he obtained no response); and the governor of the returned remnant was obliged to defer the claims of some unregistered priests because the Urim and the Thummim was not available (Num. 27:21; 1 Sam. 28:6; Ezra 2:63). It is because the breast-plate contained this instrument by which divine decisions were given that it is called “the breast-plate of judgement."

In the breastplate, amongst the names of the children of Israel, was placed the Urim and the Thummim. The words mean 'the lights and the perfections.' What it was, none can now say with certainty. It is mentioned altogether seven times in the Scripture; in two of the passages the Urim only is named, and in one (Deut. 33:8) the order is reversed, and given as 'Thy Thummim and Thy Urim.' It was probably a precious stone, which by means of its various scintillations gave the answer of Jehovah concerning matters that were referred to Him by the priest. That this was its use is undoubted. Thus Eleazar was to ask counsel for Joshua 'after the judgment of Urim before Jehovah'; Saul in his last extremity appealed to God by means of the Urim (though he obtained no response); and the governor of the returned remnant was obliged to defer the claims of some unregistered priests because the Urim and the Thummim was not available (Num. 27:21; 1 Sam. 28:6; Ezra 2:63). It is because the breastplate contained this instrument by which divine decisions were given that is called 'the breast-plate of judgment.'

It is thus God's delight to make Himself and His will known to those who desire this blessed knowledge. The Urim and the Thummim in the breastplate of the high priest was the pledge that Israel never need be in darkness about any matter. And is the Christian less favoured today? With the Holy Spirit dwelling within us, the completed word of God in our hands, and a glorified Christ interesting Himself in us, there need be no obscurity in our minds concerning the smallest detail of our pathway It is, alas! not an uncommon thing to find the children of God blundering along from day to day, making a multitude of mistakes, to the grief of their own souls, and the dishonour of the worthy Name by which they are called. To hear them speak one would imagine that God has given His people up to this kind of thing. In the midst of their blunders they ask in perfect bewilderment how others manage to ascertain the mind of the Lord, and so walk consciously in the light. Self-will is the true explanation of this disastrous condition of things. Where the eye is single, and the heart is true, the path becomes as clear as the noonday sun.

The Urim and Thummim

The names, Urim and Thummim, are pure Hebrew words, meaning Lights and Perfection. For some wise reason the details of how they were placed in the breastplate, and how they worked are not given. Speculation as to this would serve no good purpose. They were put in "the breast plate of judgment," the breastplate evidently acquiring this title because of the Urim and Thummim. Judgment here does not mean condemnation, but discernment and guidance. We speak in everyday speech of a man of sound judgment, that is, of one able to give wise counsel. Ps. 119:66 says, "Teach me good judgment and knowledge: for I have believed Thy commandments."

We learn from other Scriptures of its use. For instance, when God was giving instructions to Moses as to his successor, Joshua, He said, "He shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord" (Num. 27:21). Again we read, "And of Levi He said, Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah" (Deut. 33:8). Evidently by some means or other in times of stress and national perplexity, inquiries could be made of the Urim and Thummim by the High Priest, and answers given by God Himself.

Several times does the expression occur, "the breastplate of judgment." It is so called because in it was also placed "the Urim and the Thummim." These two words have the meaning of "Light" and "Perfection" respectively. Just what these were, and how they worked is not known, and after the captivity in Babylon they were lost, as Ezra 2:63 indicates. What seems certain however is that by means of the Urim and the Thummim enquiry might be made of God and answer received, so that dark points in Israel's history might have Divine light shed upon them in a perfect way. It is a striking fact that in Hebrews 4, to which we have already alluded, the verses as to the priesthood of our Lord are coupled with two others (verses 12 and 13), which emphasize the light and perfection of the word of God, since, "all things are naked and opened to the eyes of Him with whom we have to do."

THE URIM AND THUMMIM

This was an arrangement in the breastplate of the High Priest by which guidance could be obtained in times of national perplexity. We are not told how the oracle worked. Urim and Thummim are two Hebrew words meaning, “Lights and Perfection.” It was typical of divine guidance. Modernism has lost this, for it has in reality flung away the Word of God which can give us the guidance we need. And further, if the Word of God is set aside, on what ground can guidance be sought? They have taken the ground from under their own feet. They have lost their Urim and Thummim.

Thus, in the day of the return from the captivity, when the remnant who returned found certain priests who could not show their genealogy, they were put from the priesthood, not because their claim could be disproved, but because it could not be proved. There was no one to decide the question whether they were really priests, — no recognized way of getting an answer from God; and they were told that they must wait until there should stand up a priest with Urim and Thummim. God might raise up a prophet and send a message through him, as He did at that very time by Haggai and Zechariah, but there was no regular way of access to God, to get answer such as the case required.

Now, these Urim and Thummim are the things I want to speak of particularly. "Lights and perfections" the term means, as I have said. And these things are one: the "lights" are the "perfections," — they are two ways of speaking of the same thing.

And now I want to point your attention to this before I close, — that, as I have said, the regular communication with God in Israel was by means of the Urim and Thummim. If they wanted an answer from God as to a certain thing, an oracular judgment about it, it was a priest who had Urim and Thummim who must go to God.

How can we apply this now? First of all, of course, to Christ our great High-Priest, who is passed into the heavens but as a principle for us, and an important one, we may apply it this way If we seek and obtain a divine answer as to any thing in the Church down here, what characteristics will it have to prove itself a divine answer? Well, surely these two which the Urim and Thummim imply. God must first of all have His place in it. We must see the jewels, the lights and perfections, whole and altogether there. But then across the jewels must be seen the names of His people too. Love, — divine love — to His people must characterize it, as well as love for God. Nay, the apostle asks how he who loveth not his brother whom he hath seen, can in fact love God whom he hath not seen.

"And thou shall put in the breastplate of judgment the Urim and the Thummim ("lights and perfections,") and they shall be upon Aaron's heart, when he goes in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually." We learn from various passages of the Word, that the "Urim" stood connected with the communication of the mind of God, in reference to the various questions which arose in the details of Israel's history. Thus, for example, in the appointment of Joshua, we read, "And he shall stand before Eleazar the priest, who shall ask counsel for him, after the judgment of Urim before the Lord." (Num. 27:21.) "And of Levi he said, Let thy Thummim and thy Urim (thy perfections and thy lights) be with thy holy one. … they shall teach Jacob thy judgments, and Israel thy law." (Deut. 33:8-10.) "And when Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets." (1 Sam. 28:6.) "And Tirshatha said to them that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim." (Ezra 2:63.) Thus we learn that the high priest not only bore the judgment of the congregation before the Lord, but also communicated the judgment of the Lord to the congregation — solemn, weighty, and most precious functions! All this we have, in divine perfectness, in our "great High Priest who has passed through the heavens." He bears the judgment of His people on His heart continually; and He, by the Holy Ghost, communicates to us the counsel of God, in reference to the most minute circumstances of our daily course. We do not want dreams or visions; if only we walk in the Spirit, we shall enjoy all the certainty which the perfect "Urim," on the breast of our High Priest, can afford.

This was not, however, all. The Urim and Thummim were there — light and perfection. The high priest bore the judgment of the children of Israel in their present ways and as to their present relationship upon his heart before Jehovah, and this according to the light and perfection of God. This we need, to get blessing. Stood we before God, such as we are, we must draw down judgment, or lose the effect of this light and perfection of God, remaining without. But, Christ bearing our judgment according to these, our presentation to God is according to the perfection of God Himself — our judgment borne; but then our position, guidance, light, and spiritual intelligence are according to this same divine light and perfection. For the high priest inquired and had answers from God according to the Urim and Thummim. This is a blessed privilege.