“Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. Over against the border shall the rings be for places of the staves to bear the table. And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them. And thou shalt set upon the table shewbread before me alway.” (Exod. 25:23-30; see also Exod. 37:10-16)

“And thou shalt set the table without the vail … and thou shalt put the table on the north side.” (Exod. 26:35; see also Exod. 40:22,23)

“Within the Tabernacle, in the first apartment the ‘Holy,’ on the right (north), stood the Table of ‘Shewbread’—a wooden table overlaid with gold; and upon it were placed twelve cakes of unleavened bread in two piles, with frankincense on top of each pile. (Lev. 24:6,7) This bread was proper for the priests only to eat: it was holy, and was renewed every seventh or Sabbath day.” (T16)

“The Golden Table, which in the ‘Holy’ bore the shewbread, represented the Church as a whole, including Jesus and the apostles—all the sanctified in Christ who serve in ‘holding forth the word of life.’ (Phil. 2:16) The great work of the true Church during this age has been to feed, strengthen and enlighten all who enter the covenanted spiritual condition. The Bride of Christ is to make herself ready. (Rev. 19:7) The witnessing to the world during the present age is quite secondary and incidental. The full blessing of the world will follow in God’s ‘due time,’ after the Gospel age (the antitypical Day of Atonement with its sin-offerings) is ended.” (T115)

For “God’s consecrated people (typified by Israel’s priests) … its table of shewbread, representing their privilege of fellowship with God—drawing near to him in prayer, praise and communion.” (R2670:3)

Shewbread

“And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.” (Lev. 24:5-9)

“Asakarah, translated ‘memorial,’ is a sacrificial term describing the act ‘which brings the offerer into remembrance before God, or which brings God into honorable remembrance with the offerer’ (cf. Num. 5:26). The verb form is zakhar, ‘to prick,’ ‘pierce,’ ‘penetrate’; hence, of impressing on the memory (Deut. 8:2); to keep in mind (Jer. 2:2); remember (Jer. 44:21); to offer a memorial sacrifice (Isa. 66:3).” (Zondervan’s Encyclopedia)

The “priesthood”—the Church of this Gospel age—is to be strengthened by way of eating the “shewbread” held forth to it within the “Holy” of the anti-typical Tabernacle. (T22) This “shewbread” represents the Truth; but not the truth in any abstract sense, but rather as it is embodied in Christ Jesus. (John 14:6) Let it be recalled that when Jesus was talking to those who one day would be identified with him, he said, “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” (John 6:53) Of course, this means metaphorically, i.e., figuratively. It is in the same sense in which the Apostle Paul reminds us that Christ Jesus is our “passover [lamb] sacrificed for us.” (1 Cor. 5:7) We live only by way of appropriating, as it were, the merits of the man Christ Jesus—who gave himself a ransom sacrifice for us.

The shewbread was a meal-offering, and was made of fine flour (Lev. 24:5). Fine flour bespeaks evenness and smoothness. We are not told that the shewbread was made of unleavened flour, but since leaven is a type of sin (R5192:4) and was forbidden to be used upon God’s altar (Lev. 2:11) we may reasonably assume that it had no place within the Sanctuary of God: and that, therefore, the flour used was unleavened.

“Tradition adds that the bread was always unleavened: a few have called this in question: but this has been only on theoretical grounds, and without evidence; and when we remember how stringent was the prohibition of leaven even in any offerings made by fire upon the altar of the outer court, must less is it likely that it could be tolerated here in the Holy Place immediately before the vail.” (Kellogg, The Expositor’s Bible, “The Book of Leviticus,” p. 477)

“Let none of us forget to ‘put away all leaven’—sin—in preparation for the eating of the Passover. ‘Let us cleanse ourselves from all filth of the flesh and of the spirit, perfecting holiness in the reverence of the Lord.’ (2 Cor. 7:1; 1 John 1:7) Thus the remainder of life will be a feast of unleavened bread.

“Do not make the serious mistake that leaven symbolizes merely false doctrine (Matt. 16:6-12); remember that it is also defined by the Apostle to signify a wicked disposition. Not merely a wickedness which would steal and lie and murder (the grosser forms of wickedness), but a form of wickedness more likely to assail those who have even nominally accepted Christ; viz., ‘malice,’ producing hatreds, envyings, strifes, back-bitings, evil surmisings, and other works of the flesh and the devil. Let the spirit of love come into our hearts and purge us of the old leaven of malice. (See 1 Cor. 5:6-8; Eph. 4:31; Col. 3:8; Tit. 3:3)” (R2283:1)

“If, however, after being thus reconciled to God and reckoned righteous, our course of conduct proves that we no longer love righteousness; if we do not endeavor to make the reckoned righteousness an actual thing by a constant endeavor to purge out the old leaven of sin; if we are content to let it remain and to work in us, and if we neglect to strive against it, then we are proving by such a course that our love of righteousness is growing weaker and we are proving our unworthiness of the Lord’s gracious reckoning in our favor.” (R3096:3)

“Leaven being a type of sin.” (T98)

“Leaven is corruption, an element of decay, hence a type of sin, and the decay and death which sin works in mankind.” (R5192:4)

One more thing should be noted that is not expressly stated: there must have been some moist ingredient, perhaps olive oil, as in the case of other meal offerings (Lev. 6:21), for one cannot bake cakes with just flour. The flour represented the spotless, immaculate Jesus (Heb. 7:26) and the olive oil, that holy Spirit of which he had been begotten at Jordan, and which glorified the man Christ Jesus for 3½ years. Thus was Jesus, who declared, “I am the way, the truth, and the life,” (John 14:6) beautifully represented in the “shewbread.” The baking process represented the trials of life, by way of which he was made an edible food for us.

The oil as an ingredient indicates the measure of divine supervision of the holy Spirit involved in the giving of the Word, by way of man. (2 Pet. 1:21; Matt. 18:18) This latter was signified in the fact that there were six cakes in each of the two rows. Six is the number of man, especially while he is yet imperfect, or while evil and imperfect conditions prevail! (R3164:1) It should also be noted that wheat and oil are the creations of God; whereas, the baked loaves (cakes) are of man!

Bro. Russell suggested, basically, that the shewbread represented the truth (T22)—the word of Life (T115)—in other words, the scriptures themselves. “The bread of life”—Jesus. (John 6:35) “The word of life” (Phil 2:16; T115)

Now the fact that there was just 2/10th deals of flour involved becomes very interesting, because it reflects something else that is very beautiful, and is only understood by those who will study the subject in depth.

In Num. 15:6 it will be observed that the 2/10th deals of flour is there identified with a “ram,” not with a bullock nor a lamb (Num. 15:9; 15:4,5). In the scriptures Jesus is often symbolized by a ram in such expressions as the “rams’ skins dyed red” (Exod. 26:14) and a “ram without blemish” (Lev. 5:15). The term “the man Christ Jesus” too, must have reference to him who on being old enough (at age 30), offered himself unto God, and in due time became the ransom-sacrifice for the sin of the world of mankind.

How beautiful is this picture that God has prepared for us in the “shewbread,” that Christ Jesus—the embodiment of the truth centering in him, who by Jehovah’s grace is the “passover” sacrificed for the “firstborns” of this Gospel age—that “priesthood” which is one day to be exalted with its Head, as the Royal Priesthood after the order of Melchizedek. (Rev. 20:4)

“Our term ‘shewbread’ is a translation of that used by Luther (Schaubrod), which, in turn, may have been taken from the Vulgate, (panes praepositionis). The Scriptural name is ‘Bread of the Face’; (Exod. 25:30; 35:13; 39:36) that is ‘of the presence of God’ just as the similar expression ‘Angel of the Face’ (Isa. 63:9) means the ‘Angel of His Presence.’ From its constant presence and disposition in the sanctuary, it is also called ‘perpetual bread’ (Num. 4:7) and ‘bread of laying out’ (set in order), which latter most nearly corresponds to the term used in the New Testament. (Matt. 12:4; Luke 6:4; Heb. 9:2).” (Edersheim, The Temple, p. 152)1

“And thou shalt set upon the table shewbread before Me alway.” (Exod. 25:30, KJV)

Evidently this shewbread (Lev. 24:5) was of the punctured, i.e., the pierced, variety; and so, in a special sense would reflect that “bread of life” (John 6:35,48) which was “smitten … and afflicted … wounded for our transgression … bruised for our iniquities.” (Isa. 53:4,5)

“The cakes were sometimes punctured, and hence called challah. (Exod. 29:2,23; Lev. 2:4; 7:26; 24:5; Num. 15:20; 2 Sam. 6:19), and mixed with oil.” (McClintock & Strong, Cyclopedia, “Bread,” v. 1, p. 881)

“They shall look upon me whom they have pierced.” (Zech. 12:10)

“They pierced my hands and my feet.” (Psa. 22:16)

“One of the soldiers with his spear pierced his side.” (John 19:34)

1. Edersheim’s quotations are from the English Version. See the Newberry (Englishman’s) Bible, and its marginal references and also the Revised Standard Version.

The Hebrew words rendered “shewbread” in Exod. 25:30 are lechem panim the meaning of which according to Young’s Analytical Concordance is “bread of presence.” To understand this, one must keep in mind that the Tabernacle for the Israelites was God’s dwelling among them. It was the place where He had promised to be and to meet with them.

“This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak unto thee. And there will I meet with the children of Israel, and the tabernacle shall be sanctified by my glory. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.” (Exod. 29:42-46)

This is the reason why the Standard, and many other versions and translations, now use the term “Tabernacle of Meeting” rather than “Tabernacle of the Congregation”!

However, none of the children of Israel did ever see God, for they had no access into the Tabernacle proper; of which the first compartment was called the “Holy” and the second the “Most Holy.” Nor did their priests ever see God, though the High Priest at certain times when he had access to the Most Holy might recognize Him by the shekinah-glory-light which appeared from between the two cherubim atop the Ark of the Covenant. (Exod. 25:22; Psa. 80:1)

And, though thus, Jehovah was invisibly present in the Tabernacle—both in the Holy and the Most Holy—whoever and whatever was within those boards and curtains was in His presence! And thus did those priests who had access to the “Holy” and/or “Most Holy” have communion with God, and feed upon the “bread of presence” also known as the “bread of the face.” (See George Ricker Berry, A New Old Testament, at Exod. 25:30.)

“These, as heavenly minded ‘new creatures,’ though still ‘in the flesh,’ have their real (inner) life and walk with God within the first vail of consecration, and beyond the intellectual sight of the world and the unconsecrated believers … these eat of special spiritual food, represented in the unleavened ‘bread of presence.’ ” (T21)

“Refreshed and strengthened daily with the truth, as represented in the ‘shewbread,’ lawful for only the Priests to eat. (Matt. 12:4)” (T22)

Antitypically, the shewbread represented the “word of life” (Phil. 2:16— see T115)—the Truth, upon which the “royal priesthood” serving in the “Holy” of the Tabernacle must of needs eat—feed upon! Yet, we cannot help but think that He who declared, “I am the bread of life” (John 6:35,48) and “I am … the truth” (John 14:6) must also be represented in the shewbread; for in appropriating unto ourselves the merits of Christ Jesus, are we not feeding upon the true “bread” or “word of life”? In Him, the pure and unadulterated truth (the unleavened wheat flour), and the sanctifying influences of the holy Spirit (the oil), were, by the trials of life (heat) baked into a most edible form—the “bread of life” for us, the antitypical priesthood to feed upon.

Then too, we wonder if God did not intend a still further significance to this shewbread, for it will be recalled that there were just twelve of these loaves, undoubtedly in the type representing the twelve tribes of Israel, as did also the twelve stones in the High Priest’s breastplate. In this connection, however, Israel could not have typified the whole world of mankind, but rather the true Israel of God—the Church. This becomes quite apparent when we consider that Israel of old was called upon by God to be “my peculiar treasure … above all people … a kingdom of priests, and an holy nation.” (Exod. 19:5,6) As such, they were most precious to the High Priest, who wore these twelve stones upon his heart, whenever he appeared in the presence of God (their names being engraved upon them, and upon the two onyx stones which constituted the shoulderpieces of his garments of “glory and of beauty”). But we must also remember that Israel of old failed in the matter of this “calling,” and that the Apostle Peter makes application of the promise to the antitypical Israel, saying, “Ye are… a royal priesthood, an holy nation.” (1 Pet. 2:9) Thus did the twelve stones of the breastplate represent the “little flock” of 144,000 (Rev. 14:1) —the Lord’s jewels.

“Pure gold being a symbol of divine things, the dependence of this part of the Law 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, saith 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)” (T36)

May it not be that this same spiritual Israel of God, the Church, is also represented in the 12 loaves of shewbread? If so, they who are thus represented, must in their lives also, be the embodiment of the Truth—the “word of life”; and in laying down their lives in obedience to their covenant of sacrifice, will themselves become “food” for their brethren in the “Holy” to feed upon. (1 John 3:16)

From (Lev. 21:17,21), we learn that the sacrifices offered upon the altar unto God were considered by Him to be His “food”; and from Lev. 21:22 we further learn that the priesthood also were partakers with Him of His “food.” And while it at first would appear that the food of which the priesthood partook was literally that of the animals slain, the “bread of his God” has a far deeper significance. God needs not to feed upon these sacrifices as such. The true significance of the term “bread of his God” becomes evident on considering the words found in Psalm 50 which read:

“Hear, O my people, and I will speak; O Israel, and I will testify against thee…I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. I will take no bullock out of thy house, nor he goats out of thy folds, for every beast of the forest is mine, and the cattle upon a thousand hills … if I were hungry, I would not tell thee:—for the world is mine, and fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving: and pay thy vows unto the Most High.” (Psa. 50:7-14)

Accordingly, we see that God does not desire “sacrifice and offering and burnt offerings and offering for sin” (Heb. 10:5,6,8), but rather the love and thanksgiving of an obedient heart, which like unto Jesus’ declares, “I come… to do thy will, O God” (Heb. 10:7,9), and again, “I delight to do thy will, O my God; yea, thy law is within my heart.” (Psa. 40:8) Who will deny that the faithful, loving sacrifice of Jesus was the acceptable “bread of his God”?

Just so, our faithfulness in rendering thanksgiving and praise to our God by way of carrying out our consecration vows “unto the Most High” will be “food” not only for God, but also for our brethren. Thus, by living the Christ-life (2 Cor. 4:10,11) we will be “holding forth the word of life” to others.

The frankincense placed upon each row represented praise (R3703:4) to Jehovah. This frankincense, was, of course, not eaten, but offered by the priest as a “memorial” upon God’s altar “for an offering made by fire unto the LORD.” (Lev. 24:7) For a time, the frankincense was identified with the shewbread, though in no way a part of it. So the element of praise is not itself a part of the Word of Life—the TRUTH: but it is called forth by it! Thus he (the antitypical priest) who has been “refreshed and strengthened… with the truth, as represented in the ‘shewbread’ … should daily offer up sacrifices at the ‘Golden Altar,’ acceptable to God through Jesus Christ—a sweet perfume to our Father.” (T22) Such sacrifice upon the “Golden Altar” are of praise and thanksgiving (Heb. 13:11; Psa. 50:5,14) unto Jehovah God. “Praise ye the LORD. Praise God in his Sanctuary.” (Psa. 150:1)

“Frankincense representing praise. … Frankincense—of heart, adoration, appreciation, and gratitude” (R3703:4)

While, for the priest of ancient Israel, the sabbath was but a single day in each week; for those—the antitypical priesthood, who have entered into God’s Rest (Heb. 4:3,10),1 every day of the week is a sabbath, so that both their offering of the incense of praise, as well as the partaking of the bread of Truth, is to be a daily matter, by an everlasting covenant! (See T22)

Table Covered When Moved

“And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof.” (Num. 4:7,8)

When the “table of shewbread” moved through, or with the Camp (Num. 4:1,7,8) the shewbread was upon it; but both the “table” and the “shewbread” were covered so that neither was seen by the people of the Camp. It is interesting to note that the outermost covering was of seals’ skins— rough and unsightly, representing our flesh, which to the world has no more beauty nor comeliness than did that of Jesus to the people of his day.

1. Regarding the Christian’s Sabbath, see F392, 393.

And as this covering hid both the table and the shewbread from the sight of the people, so does our common, ordinary flesh, not reveal our true nature and position before God! Beneath the seals’ skins covering there were two cloths, one scarlet, and the other blue. (Num. 4:7,8) Symbolically, these set forth the faithfulness (blue) unto death (scarlet) of those here represented. And only the table, of all the furnishings of the Tabernacle, was thus covered! We believe, that God in this way intended to show that our faithfulness unto death is like that of Jesus in a special sense, “for the body’s sake” (Col. 1:24)—for our brethren, though this cannot be recognized by the world. If in this sense, then, we are broken for each other, may it not be that we too are represented in the twelve loaves of shewbread, as the twelve tribes of antitypical Israel, who because of our faithfulness now in “holding forth the word of life” will one day be among those of whom the Revelator speaks, who shall be standing with the Lamb on Mount Zion? (Rev. 14:1; 7:4-8)