EXPOSITION
THE TABLE OF SHEW-BREAD. From the description of the ark, which constituted the sole furniture of the most holy place, God proceeded to describe the furniture of the holy place, or body of the tabernacle, which was to consist of three objects—
1. A table, called the table of shew-bread ("bread of presence" or "bread of setting-forth").
2. A candelabrum, or lamp-stand; and
3. An altar for the offering of incense. Of these the table seems to have been regarded as of primary importance; and its description is therefore made to follow immediately on that of the ark. It was of acacia wood, overlaid with pure gold, and was of the most ordinary shape—oblong-square, i.e; with four legs, one at each corner. The only peculiar features of the table, besides its material, were the border, or edging, which surrounded it at the top, the framework which strengthened the legs (Exodus 25:25), and the rings by which it was to be carried from place to place.
Two cubits shall be the length thereof, etc. The table was to be three feel long, one foot six inches broad, and two feet three inches high. It was thus quite a small table, narrow for its length, and about two inches below the ordinary height.
Thou shalt overlay it with pure gold. Again, gilding may be meant; but a covering with thin plates of gold is perhaps more probable. A crown of gold round about. A border, or edging round the top, which would prevent anything that was placed on the table from readily falling off. (Compare Exodus 25:11.)
A border of a hand-breadth. Rather "a band" or "framing." This seems to have been a broad flat bar, placed about hallway down the legs, uniting them and holding them together. It was represented in the sculpture of the table which adorned the Arch of Titus. A golden crown to the border—i.e; an edging at the top of the bar, which could be only for ornament.
The four corners that are on the four feet, is scarcely an intelligible expression. Pe'oth, the word translated "corners," means properly "ends;" and the direction seems to be, that the four rings should be affixed to the four "ends" of the table; those ends, namely, which are "at the four feet." It is a periphrasis, meaning no more than that they should be affixed to the feet, as Josephus tells us that they were. (Ant. Jude 1:3Jude 1:3.6, § 6.)
Over against the border. Rather "opposite the band" or "framing"—i.e; opposite the points at which the "band" or "framing" was inserted into the legs. Bishop Patrick supposes that the table "was not carried up as high as the ark was, but hung down between the priests, on whose shoulders the staves rested." But it is carried upright in the bas-relief on the Arch of Titus, and might have been as easily so carried as the ark. (See the comment on verse 12.) Of the staves. Rather, "for staves." Staves for the table had not yet been mentioned; and naturally the word has no article.
The dishes thereof. Literally" its dishes," or rather perhaps, "its bowls" (LXX. τρύβλια). They were probably the vessels in which the loaves were brought to the table. Loaves are often seen arranged in bowls in the Egyptian tomb decorations. Spoons thereof. Rather, "its incense cups"—small jars or pots in which the incense, offered with the loaves (Le Exodus 24:5), was to be burnt. Two such were represented in the bas-relief of the table on the Arch of Titus. Covers thereof and bowls thereof. Rather, "its flagons and its chalices" (LXX. σπονδεῖα καὶ κύαθοι)—vessels required for the libations or "drink offerings" which accompanied every meat-offering. To cover withal Rather, as in the margin, "to pour out withal." So the Septuagint, Vulgate, Syriac, and most of the Targums.
Thou shalt set upon the table shew-bread before me alway. Here we have at once the object of the table, and its name, explained. The table was to have set upon it continually twelve loaves, or cakes, of bread (Le Exodus 24:5), which were to be renewed weekly on the sabbath-day (Le Exodus 24:8), the stale loaves being at the same time consumed by the priests in the holy place. These twelve loaves or cakes were to constitute a continual thank-offering to God from the twelve tribes of Israel in return for the bless-Lugs of life and sustenance which they received from him. The bread was called "bread of face," or "bread of presence," because it was set before the "face" or "presence" of God, which dwelt in the holy of holies. The Septuagint renders the phrase by ἄρτοι ἐνώπιοι "loaves that are face to face"—St. Matthew by ἄρτοι τῆς προθέσεως, "loaves of setting-forth"—whence the Schaubrode of Luther, and our "shew-bread," which is a paraphrase rather than a translation.
HOMILETICS
The symbolism of the table of shew-bread.
Before the holy of holies, within which was the Divine Presence, dwelling in thick darkness behind the veil, was to be set perpetually this golden table, bearing bread and wine and frankincense. The bread and wine and frankincense constituted a perpetual thank-offering, offered by Israel as a nation to the high and holy God. The idea was that of a constant memorial (Le Exodus 24:8), a continual acknowledgment of the Divine goodness on the part of the nation. The essence of the offering was the bread—we know of the wine only by implication; the frankincense is distinctly mentioned (Le Exodus 24:7), but is altogether subordinate. Israel, grateful to God for maintaining and supporting its life, physical and spiritual, expressed its gratitude by this one and only never ceasing offering. It was intended to teach—
I. THAT GRATITUDE WAS DUE TO GOD FROM HIS PEOPLE PERPETUALLY. Men are so cold by nature, so selfish, so little inclined to real thankfulness, that it was well they should be reminded, as they were by the shew-bread, of thankfulness being a continuous, unending duty, a duty moreover owed by all. No tribe was ever exempt, however reduced in numbers, however little esteemed, however weak and powerless. The twelve loaves were perpetually before the Lord.
II. THAT GRATITUDE MUST BE SHOWN BY OFFERINGS. The best offering is that of a "pure heart;" but no man of a pure heart, who possessed aught, was ever yet content to offer merely "the calves of his lips"—men instinctively give of their best to God. Bread, the staff of life—wine, that maketh glad the heart of man—frankincense, the most precious of spices, are fitting gifts to him. The offering of bread signifies the devotion of our strength—of wine, the devotion of our feelings—of frankincense, the devotion of our most sublimised spiritual aspirations to the eternal. Israel, as a nation, perpetually offered these offerings, and thereby inculcated on each individual of the nation the duty of doing the same, separately and individually, for private, as the nation did for public, benefits.
III. THAT NO OFFERING COULD BE ACCEPTABLE TO GOD, UNLESS ALL ITS SURROUNDINGS WERE PURE AND HOLY. The loaves were to be of the finest flour (Le Exodus 24:5). The frankincense was to be "pure frankincense" (Le Exodus 24:7). The table was to be overlaid with "pure gold" (Exodus 26:24). All the utensils of the table were to be of the same (Exodus 26:29). Nothing "common or unclean" was to come into contact with the offering, which was "the most holy unto the Lord" of all the offerings made to him (Le Exodus 24:8). The purity and perfection of all the material surroundings of the offering suggested the need of equal purity in those who offered it.
HOMILIES BY D. YOUNG
Exodus 25:23-2; Exodus 37:10-2
The table of shew-bread.
Between the ark of the testimony and the table of the shew-bread we see this great correspondence—that they were of the same material of shittim wood and had the same adornment of gold. But along with this correspondence there was a great difference, in that the ark of the testimony stood within the veil, while the table of shew-bread stood without. The ark of the testimony had the mercy seat above it, while the table of the shew-bread had the lighted candlestick over against it. There must be some significance in having the table on the people's side of the veil rather than God's side; and may it not be that the table with its bread and the candlestick with its light were meant to set forth God's providential support and illumination of all his people? The shew-bread was not so much an offering presented to God as something placed on the table by his command, regularly and unfailingly, to symbolise the unfailing regularity with which he supplies his people in their ordinary wants. The daily meat offering with its fine flour was the representation of the labour of the people: and so we may take the shew-bread as representing that blessing of God without which the most diligent toil in sowing and watering avail nothing. The God of the shew-bread is the God in whom we live and move and have our being; we cannot do without him for the necessities and comforts of natural life. Were he to cease the operations of his energy in nature, it would soon be seen how utterly fruitless is all our working just by itself. A great and efficient providing power cannot be denied by whatsoever name we choose to call him. Would we know him and more of him than we can ever know in nature—we must think of what lies within the veil. He gives us the things belonging to the outer holy place, the bread and the light, the natural strength and the natural wisdom, in order that we may come to know him in his spiritual demands and his ability to satisfy the deepest demands of our hearts. The God who gives that bread to his people, of which the shew-bread was an ever renewed sample, gives it that we whose lives are continued by the bread may spend them to his glory. God feeds us that we may be in all things his servants, and not in anything our own masters.—Y.