Exodus 25:28














Exodus 25:23-30
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.

Set upon the table shewbread.
I. The first lesson we learn here is taught us by THE NATURE OF THE BREAD UPON THE TABLE. This we know, on the very best authority, was a symbol of Christ. Jesus taught us this distinctly and clearly when He said, "I am the Bread of Life." That bread upon the table points to Jesus. How apt a type, or emblem of Him, it was! The bread was a prepared substance. A compound substance. A necessary substance. As suitable as necessary.

II. Our second lesson is furnished by observing THE WAY IN WHICH THIS BREAD WAS MANIFESTED. Two things were required to this end, viz., the light which shone from the golden candlestick, and the table to lift up, or elevate the bread so that it could be distinctly seen. If the candlestick were not lighted, and casting forth its illuminating beams, the bread might be upon the table, but darkness would envelope it. The officiating priest could never see it. And so it is only the light of revelation, the illuminating influence of the Holy Ghost, which can make manifest Christ, the true bread from heaven, to the souls of famishing sinners.

III. The third lesson it teaches us is suggested by THE ABUNDANCE OF THE SUPPLY placed upon it. The table bore twelve loaves. There was one for each of the tribes. No part of God's family was overlooked, or neglected, in the symbolical provision thus made for their necessities. And what was true, in this respect, of the symbol, is equally true of the thing symbolized. Jesus, whom the bread upon the golden table represented, is an infinite Saviour. The resources of His sufficiency are exhaustless.

IV. We are taught a lesson by the TIME FOR THE RENEWING of the bread upon it. By an ordinance of God this was always to be done upon the Sabbath. Thus God would put honour upon the Sabbath, and associate it, in the minds of His people, with the thought of obtaining the supply of their spiritual necessities.

V. We learn a lesson from the continual FRESHNESS of the bread set out upon it. Christ never grows old. His people are often weary of other things; they grow weary of themselves — weary of their sins and sorrows, and weary of the world and its vanities — but they never, never grow weary of Jesus. Having once eaten of the bread which He gives, which He constitutes, it is literally true that they "never hunger" for the husks the world can offer.

VI. We gather our sixth and last lesson from THE COVERING OF FRANKINCENSE WHICH WE SEE SPREAD OUT OVER THE TOP OF THE BREAD. When we remember that these loaves were a figure of Christ, and that frankincense is a token of that which is pleasing, or grateful, we seem to have exhibited, in beautiful symbol before us, the acceptableness of Christ and His work to the Father.

(R. Newton, D.D.)

"Table," gives us the idea of fellowship, social intercourse, friendship, satisfaction; all which we find in the house of God. "Truly our fellowship is with the Father, and with His Son Jesus Christ." What a sacred privilege it is to eat bread in the presence of God. And not only to eat in His presence, but to eat the "Presence Bread." "He shall eat the bread of his God, both of the most holy and of the holy." At God's table there is social intercourse. The saints commune one with another and all commune with God. "We are all partakers of that one bread." Sweet is the intercourse of God with His people at the table of His grace. It is a proof of friendship. "I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat O friends; drink, yea, drink abundantly, O beloved." Here we find sacred satisfaction. "I will abundantly bless her provision. I will satisfy her poor with bread." "They shall be abundantly satisfied with the fatness of Thy house." "The meek shall eat and be satisfied." "Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil, my cup runneth over." There is no stint where God is the host. In His house there is bread enough and to spare. He fills our cup to overflowing with consolation, and with joy. Those who dwell in God's house will never come to an empty table, nor find God absent from His throne of mercy. "Surely goodness" — to supply my wants — "and mercy," — to pardon my sins — "shall follow me all the days of my life: and I will dwell in the house of the Lord for ever."

(R. E. Sears.)

The incorruptible wood may be an emblem of grace, the gold an emblem of glory. God's table on earth is the table of His grace. His table in the heavenly world is the table of His glory. If we are guests at the table of grace, we shall be entertained at the table of glory. Grace is glory began. Glory is grace perfected. Grace is the earnest of our inheritance. Glory is the possession of the estate. By grace we are prepared for glory. When the work of grace is completed, we shall hear the welcome, "Come up higher." By faith we sit at the table of grace. At the table of glory faith will be changed to sight. Both tables are furnished with the same provision. Christ the true Bread of Life is the spiritual food of the believer on earth: and in heaven we shall eat the same Divine celestial Bread. "The Bread of God" is the nourishment of the spiritual life; and it is the joy of the eternal life.

(R. E. Sears.)

Made of acacia wood, and plated with gold, it was three feet long, one foot and six inches wide, two feet and three inches high. Around its verge was an ornamental cincture of solid gold, similar to that which adorned the ark. Beneath this was a border of wood four inches and a half wide, plated, of course, with gold, and adorned with another crown of gold. The table was furnished with golden rings at the corners, and with staves which were put through these rings when the table was to be carried on the shoulders of the Levites, but removed when the tabernacle had been erected in a new encampment, and the bearers had deposited their burden in its appointed position. The rings were attached at the same height as the wooden border; but the specifications do not intimate how far above the ground this was affixed.

(E. E. Atwater.)

The table was furnished with two dishes for bread, two for frankincense, and probably two for wine. Twelve flat loaves of bread in two piles, constantly stood on it, fresh loaves being brought every Sabbath, and the loaves which were removed being eaten by the priests only. The number of the loaves doubtless indicates that the whole covenant people, the twelve tribes of Israel, were to participate in this offering to their covenant God. On the top of each pile was a dish of frankincense, and near by were cups of wine, as seems probable from the description of the dishes as suitable to pour with (ver. 29 margin). The Septuagint calls them bowls and cups; and the Jewish tradition is, that they contained wine for a libation or drink-offering, such as accompanied every food-offering at the altar in the court. The table of shewbread was in some sense an altar, being the appointed place where certain offerings to Jehovah were to be placed before Him. The materials of these sacrifices were the same as those of the food-offerings and drink-offerings in the court. Corn and wine, or bread and wine, being the product of the life-work of the Hebrews, represented, in the symbolism of the Tabernacle, the fruit of work in the higher sphere where one labours not for perishable food, but for that which endureth unto everlasting life. This is the true bread from heaven of which wheat, manna, and other kinds of food, are figures; it is not only the life-product of those who have been born again, but their chief enjoyment, the sufficient reward of all their labour. Knowing, however, that God has even more desire for the sanctification of His people than they themselves have, they wish Him to enjoy with them the fruits of this spiritual husbandry. It is this fellowship of God with His people in the enjoyment of their sanctification which the shewbread represents.

(E. E. Atwater.)

May not the golden table point to the abundant supply of good things prepared in the heavenly temple, for all those whom Christ will make kings and priests unto God for ever? There a table is spread before His face, that is continually furnished with new wine and heavenly manna, with which the ransomed of the Lord will be refreshed, and made glad: "In Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore."

(W. Brown.)

The bread was made of fine flour (Leviticus 24:5-9), and was unleavened. Twelve cakes, in piles of six each, always stood on the table; hence it was called the perpetual bread. It was also named the bread arranged in order, the meaning of which is obvious. Its more significant name we will notice presently. On the top of each pile was placed frankincense, probably in the cups we have spoken of. It is thought by some that this frankincense was burned once a week, when the bread was being renewed; and by others that it was ever burning, which does not appear very likely, as the quantity consumed would be very great; but there may have been some means by which it was very slowly consumed, and kept always burning; in that case the holy place would be ever fragrant. The bread was called the "shewbread" (Hebrew, "bread of faces," or "presence bread") because it was before the symbol of God's presence — the veil only intervening. The bread was renewed every Sabbath by fresh loaves; those which were removed belonged to the priests, and could be eaten only by them, and in the holy place and nowhere else. All thank-offerings were holy — this one was peculiarly so: "It is most holy unto Him of the offerings made by fire". (Leviticus 24:9). Only the shewbread and the incense offerings were presented in the holy place; all the other offerings were brought to the brazen altar in the court. The ceremonies connected with all the sacrifices were soon over, except in the case of the shewbread, which was a ceaseless offering. The bread was ever on the table before the Lord.

(W. Brown.)

This bread was made of fine flour. Fine flour is bread-corn which has been bruised until it is smooth and even. Christ is the bread-corn bruised, and in Him there is no roughhess or unevenness. In us there is much unevenness; we are soft and smooth one day, and changed and rough the next. But it was not so with Christ. The circumstances in which He was placed were ever changing, yet He remained always the same — unchanged and unchangeable. Leaven is the emblem of evil: it is a corrupt and a corrupting thing (Matthew 16:6-12; Mark 8:15; Luke 12:1; 1 Corinthians 5:6-8; Galatians 5:9). Christ was before God during the whole of His life, as the bread was before God in the Tabernacle seven days. The number seven is the symbol of perfection; it is a complete period. And as God discovered no leaven in the bread during the time it was before Him on the table, so He found no evil in Jesus during His life on earth; and as the bread was taken from the table and given to the priests, so Christ is given to the saints, the spiritual priests, that they may live on Him. He is our food, our daily bread. And as we must have bread every day on our tables, whatever else of sweet or savoury food we may have beside, so we must have Christ to feed upon every day. We may have many other things and many other friends, but we cannot do without Christ. No one can be healthy and strong who does not get good food; and no soul can be truly healthy that does not feed on Jesus Christ. To eat a book is to consider it well, and to eat the flesh and to drink the blood of Christ is to consider Him with faith and love; it is to receive Him into the heart. This is the soul-refreshing, soul-satisfying, and imperishable food of the Father's house. Feeding on this blessed food will keep us from longing after the husks that swine feed on. In Christ God has provided a feast for fainting and famishing souls; and hungry souls thankfully receive Him, but others turn away. None but priests could feed on this bread (Matthew 12:4; Mark 2:26). And a man must now be a priest before he can enter into the true Tabernacle and eat the food of the Father's house. Not even the priests could eat the shewbread outside of the Tabernacle: they must eat it in the holy place (Leviticus 24:9). So a man must be holy to find full enjoyment in Christ. Happiness and holiness are twin sisters, and they travel side by side: they are never separated, so you cannot have one without the other. The more we feast on this heavenly bread, the holier and happier we must become. Eating and drinking are acts which one cannot perform for another. The food may be very good, but it does not minister strength and nourishment to my body till I eat it; by this act I make it my own. So we must receive Christ by faith, receive Him for ourselves.

(G. Rodgers.)

People
Israelites, Moses, Shoham
Places
Mount Sinai
Topics
Acacia, Acacia-wood, Borne, Carried, Carry, Gold, Hast, Lifting, Overlaid, Overlay, Plated, Poles, Rods, Shittim, Staffs, Staves, Table, Wood
Outline
1. What the Israelites were to offer for the building of the tabernacle
10. The dimensions of the ark
17. The mercy seat, with the cherubim
23. The table of show bread, with the furniture thereof
31. The golden candlestick, with the instruments thereof

Dictionary of Bible Themes
Exodus 25:23-30

     4418   bread
     5573   table

Exodus 25:28-29

     4333   gold

Library
The Bread of the Presence
'Thou shalt set upon the table shew-bread before Me alway.'--EXODUS xxv. 30. I suspect that to many readers the term 'shew-bread' conveys little more meaning than if the Hebrew words had been lifted over into our version. The original expression, literally rendered, is 'bread of the face'; or, as the Revised Version has it in the margin, 'presence bread,' and the meaning of that singular designation is paraphrased and explained in my text: 'Thou shalt set upon the table, bread of the presence before
Alexander Maclaren—Expositions of Holy Scripture

The Golden Lampstand
'Thou shalt make a candlestick of pure gold....' --EXODUS xxv. 31. If we could have followed the Jewish priest as he passed in his daily ministrations into the Inner Court, we should have seen that he first piled the incense on the altar which stood in its centre, and then turned to trim the lamps of the golden candlestick which flanked it on one side. Of course it was not a candlestick, as our versions misleadingly render the word. That was an article of furniture unknown in those days. It was a
Alexander Maclaren—Expositions of Holy Scripture

Eighth Day. Holiness and Indwelling.
And let them make me a holy place, that I may dwell among them.'--Ex. xxv. 8. 'And the tent shall be sanctified by my glory, and I will dwell among the children of Israel, and will be their God.'--Ex. xxix. 43, 45. The Presence of God makes holy, even when it descends but for a little while, as at Horeb, in the burning bush. How much more must that Presence make holy the place where it dwells, where it fixes its permanent abode! So much is this the case, that the place where God dwells
Andrew Murray—Holy in Christ

April the Thirteenth Pure Gold
"Thou shalt overlay it with pure gold.... And there I will meet with thee." --EXODUS xxv. 10-22. I must put my best into my preparations, and then the Lord will honour my work. My part is to be of "pure gold" if my God is to dwell within it. I must not satisfy myself with cheap flimsy and then assume that the Lord will be satisfied with it. He demands my very best as a condition of His enriching Presence. My prayers must be of "pure gold" if He is to meet me there. There must be nothing vulgar
John Henry Jowett—My Daily Meditation for the Circling Year

Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus,
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

How Intent the Ruler Ought to be on Meditations in the Sacred Law.
But all this is duly executed by a ruler, if, inspired by the spirit of heavenly fear and love, he meditate daily on the precepts of Sacred Writ, that the words of Divine admonition may restore in him the power of solicitude and of provident circumspection with regard to the celestial life, which familiar intercourse with men continually destroys; and that one who is drawn to oldness of life by secular society may by the aspiration of compunction be ever renewed to love of the spiritual country.
Leo the Great—Writings of Leo the Great

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings
R. A. Torrey—The Person and Work of The Holy Spirit

The Kingdom Forming
Exodus Page Leviticus Page Deuteronomy Page EXODUS I. Pictorial Device. Originate one, or omit. II. III. IV. V. 1706 B.C. to 1490 B.C., making 216 years. VI. 1. 1 to 18. Israel Delivered. 2. 19 to 34. Israel Taught at Mount Sinai. 3. 35 to 40. Israel Prepared for Worship. VII. Chapter 20.2. VIII. God Delivering a Nation. IX. 12:13: "And when I see the blood I will pass over you." 15:11. X. 1. Bondage. 2. 3. Burning Bush. 7-11. 12. 14. Red Sea. 15. 16. Manna. 20. 25 and 35. The
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Word
The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances, in particular, the word, sacraments, and prayer.' I begin with the best of these ordinances. The word . . . which effectually worketh in you that believe.' 1 Thess 2:13. What is meant by the word's working effectually? The word of God is said to work effectually when it has the good effect upon us for which it was appointed by God; when it works powerful illumination
Thomas Watson—The Ten Commandments

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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