Leviticus 24:9
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.
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(9) And it shall be Aaron’s and his sons’.—In accordance with this statute, the twelve cakes were divided during the second Temple between the high priest and the officiating priests, the former had six, and the latter had six, among them.

They shall eat it in the holy place.—Of the many things connected with the national service which became the perquisites of the priests, there were eight only which had to be consumed within the precincts of the sanctuary, and the shewbread is one of the eight, viz., (1) the remnant of the meat offering (Leviticus 2:3; Leviticus 2:10); (2) the flesh of the sin offering (Leviticus 6:26); (3) of the trespass offering (Leviticus 7:6); (4) the leper’s log of oil (Leviticus 14:10); (5) the remainder of the omer (Leviticus 23:10-11); (6) the peace offering of the congregation; (7) the two loaves (Leviticus 13:19-20); and (8) the shewbread.

Of the offerings of the Lord made by fire.—That is, the former part of the offering, as the frankincense, which was the other part, was burnt as an offering to God.

Leviticus 24:9. It (the old bread, now to be taken away) shall be Aaron’s — of the offerings made by fire — The frankincense and the bread were but one offering, and the frankincense being burned instead of the bread, hence the bread too is reckoned among the offerings made by fire.

24:1-9 The loaves of bread typify Christ as the Bread of life, and the food of the souls of his people. He is the Light of his church, the Light of the world; in and through his word this light shines. By this light we discern the food prepared for our souls; and we should daily, but especially from sabbath to sabbath, feed thereon in our hearts with thanksgiving. And as the loaves were left in the sanctuary, so should we abide with God till he dismiss us.See Leviticus 2:3 note. It could have been only by a stretch of the law that Ahimelech gave a portion of the showbread to David and his men, on the ground that they were free from ceremonial defilement. 1 Samuel 21:4-6; Matthew 12:4.

The showbread was a true meat-offering (see Exodus 25:29). The special form in which it was offered, especially in its being brought into the tabernacle and in its consisting of twelve loaves, distinguish it as an offering made on behalf of the nation.

5-9. take fine flour, and bake twelve cakes—for the showbread, as previously appointed (Ex 25:30). Those cakes were baked by the Levites, the flour being furnished by the people (1Ch 9:32; 23:29), oil, wine, and salt being the other ingredients (Le 2:13).

two tenth deals—that is, of an ephah—thirteen and a half pounds weight each; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "an offering made by fire." Every Sabbath a fresh supply was furnished; hot loaves were placed on the altar instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity (1Sa 21:3-6; also Lu 6:3, 4).

i.e. The old bread now to be taken away.

Of the offerings, or, as one or being one of the offerings, &c., in regard of the incense which was offered by fire, and that for or instead of the bread, as was said on Leviticus 24:7, and therefore the broad was reputed as if it had been so offered.

And it shall be Aaron's and his sons',.... The twelve cakes of the old bread, when taken off the shewbread table; these were divided between the courses of the priests that carried in and brought out; and the high priest had half from each course, so that the half was for Aaron or the high priest, and the other half for his sons, or the priests that ministered (i):

and they shall eat it in the holy place; in the tabernacle or some court of it, and not in their own houses: it is said the shewbread was not eaten sooner than the ninth day, nor after the eleventh; how? it was baked on the evening of the sabbath, and it was eaten on the sabbath, the ninth day; if a feast day happened to be on the eve of the sabbath, it was eaten on the tenth; if the two feast days of the beginning of the year so fell, it was eaten on the eleventh day (k): the reason why it was only eaten in the holy place is:

for it is most holy unto him; it was one of the most holy things, which were only to be eaten by males, and in the sanctuary not as the light holy things, which were eaten in the houses and families of the priests, and by their wives and daughters also:

of the offerings of the Lord made by fire, by a perpetual statute; not that the bread was a burnt offering, but the frankincense upon it, or by it, and so having a connection with it, the whole is said to be an offering by fire: the one was given to the priests of the Lord to eat, and the other was consumed on the altar; and both were an offering to the Lord; and the frankincense being offered by fire unto the Lord, instead of the bread it was reckoned as if that was so offered.

(i) Maimon. Hilchot Tamidin, c. 4. sect. 12, 14. (k) Menachot, c. 11. sect. 9.

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.
9. they shall eat it] The Tal. Bab. (Sukkah 56 a) says that half was eaten by the outgoing and half by the incoming division of priests.

Leviticus 24:9The preparation of the shew-bread and the use to be made of it are described here for the first time; though it had already been offered by the congregation at the consecration of the tabernacle, and placed by Moses upon the table (Exodus 39:36; Exodus 40:23). Twelve cakes (challoth, Leviticus 2:4) were to be made of fine flour, of two-tenths of an ephah each, and placed in two rows, six in each row, upon the golden table before Jehovah (Exodus 25:23.). Pure incense was then to be added to each row, which was to be (to serve) as a memorial (Azcarah, see Leviticus 2:2), as a firing for Jehovah. על נתן to give upon, to add to, does not force us to the conclusion that the incense was to be spread upon the cakes; but is easily reconcilable with the Jewish tradition (Josephus, Ant. iii. 10, 7; Mishnah, Menach. xi. 7, 8), that the incense was placed in golden saucers with each row of bread. The number twelve corresponded to the number of the twelve tribes of Israel. The arrangement of the loaves in rows of six each was in accordance with the shape of the table, just like the division of the names of the twelve tribes upon the two precious stones on Aaron's shoulder-dress (Exodus 28:10). By the presentation or preparation of them from the fine flour presented by the congregation, and still more by the addition of incense, which was burned upon the altar every Sabbath on the removal of the loaves as azcarah, i.e., as a practical memento of the congregation before God, the laying out of these loaves assumed the form of a bloodless sacrifice, in which the congregation brought the fruit of its life and labour before the face of the Lord, and presented itself to its God as a nation diligent in sanctification to good works. If the shew-bread was a minchah, or meat-offering, and even a most holy one, which only the priests were allowed to eat in the holy place (Leviticus 24:9, cf. Leviticus 2:3 and Leviticus 6:9-10), it must naturally have been unleavened, as the unanimous testimony of the Jewish tradition affirms it to have been. And if as a rule no meat-offering could be leavened, and of the loaves of first-fruits prepared for the feast of Pentecost, which were actually leavened, none was allowed to be placed upon the altar (Leviticus 2:11-12; Leviticus 6:10); still less could leavened bread be brought into the sanctuary before Jehovah. The only ground, therefore, on which Knobel can maintain that those loaves were leavened, is on the supposition that they were intended to represent the daily bread, which could no more fail in the house of Jehovah than in any other well-appointed house (see Bhr, Symbolik i. p. 410). The process of laying these loaves before Jehovah continually was to be "an everlasting covenant" (Leviticus 24:8), i.e., a pledge or sign of the everlasting covenant, just as circumcision, as the covenant in the flesh, was to be an everlasting covenant (Genesis 17:13).
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