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It was an ancient heathen notion that in sacrifice food was provided for the deity in order thus to show him honour. And, doubtless, in Israel, ever prone to idolatry, there were many who rose no higher than this gross conception of the meaning of such words. Thus, in Psalm 50:8-15, God sharply rebukes Israel for so unworthy thoughts of Himself, using language at the same time which teaches the spiritual meaning of the sacrifice, regarded as the "food" or "bread" of God.... Of which language the plain teaching is this. If the sacrifices are called in the law "the bread of God," God asks not this bread from Israel in any material sense, or for any material need. He asks that which the offerings symbolise; thanksgiving, loyal fulfilment of covenant engagements to Him, and that loving trust which will call on Him in the day of trouble. Even sol Gratitude, loyalty, trust! this is the "food of God," this the bread which He desires that we should offer, the bread which those Levitical sacrifices symbolised. For even as man, when hungry, craves food, and cannot be satisfied without it, so God, who is Himself Love, desires our love, and delights in seeing its expression in all those offices of self-forgetting and self-sacrificing service in which love manifests itself. This is to God even as is food to us. Love cannot be satisfied except with love returned; and we may say, with deepest humility and reverence, the God of love cannot be satisfied without love returned. Hence it is that the sacrifices, which in various ways symbolize the self-offerings of love and the fellowship of love, are called by the Holy Ghost "the food" or "bread of God." And yet we must, on no account, hasten to the conclusion, as many do, that therefore the Levitical sacrifices were only intended to express and symbolise the self-offering of the worshipper, and that this exhausts their significance. On the contrary, the need of infinite love for this "bread of God" cannot be adequately met and satisfied by the self-offering of any creature, and, least of all, by the self-offering of a sinful creature, whose very sin lies just in this, that he has fallen away from perfect love. The symbolism of the sacrifice as "the food of God," therefore, by this very phrase, points toward the self-offering in love of the eternal Son to the Father, and in behalf of sinners for the Father's sake. It was the sacrifice on Calvary which first became, in innermost reality, that "bread of God," which the ancient sacrifices were only in symbol. It was this, not regarded as satisfying Divine justice (though it did this), but as satisfying the Divine love; because it was the supreme expression of the perfect love of the incarnate Son of God to the Father, in His becoming "obedient unto death, even the death of the Cross."

(S. H. Kellogg, D. D.).

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KJV: He shall eat the bread of his God, both of the most holy, and of the holy.

WEB: He shall eat the bread of his God, both of the most holy, and of the holy.