[43] See Kurtz, "Der Alttestamentliche Opfercultus," p. 271.
In general, therefore, the meaning of the offering of the shew-bread must be the same as that of the meal-offerings; like them it symbolised the consecration unto the Lord of the product of the labour of the hands, and especially of the daily food as prepared for use. But in this, by the twelve cakes for the twelve tribes it was emphasised that God requires, not only such consecration of service and acknowledgment of Him from individuals, as in the law of chap. ii., but from the nation in its collective and organised capacity; and that not merely on such occasions as pious impulse might direct, but continuously.
In these days, when the tendency among us is to an extreme individualism, and therewith to an ignoring or denial of any claim of God upon nations and communities as such, it is of great need to insist upon this thought thus symbolised. It was not enough in God's sight that individual Israelites should now and then offer their meal-offerings; the Lord required a meal-offering "on behalf of the children of Israel" _as a whole_, and of each particular tribe of the twelve, each in its corporate capacity. There is no reason to think that in the Divine government the principle which took this symbolical expression is obsolete. It is not enough that individuals among us consecrate the fruit of their labours to the Lord. The Lord requires such consecration of every nation collectively; and of each of the subdivisions in that nation, such as cities, towns, states, provinces, and so on. Yet where in the wide world can we see one such consecrated nation? Can we find one such consecrated province or state, or even such a city or town? Where then, from this biblical and spiritual point of view, is the ground for the religious boasting of the Christian progress of our day which one sometimes hears? Must we not say, "It is excluded"?
Typically, the shew-bread, like the other meal-offerings with their frankincense, must foreshadow the work of the Messiah in holy consecration; and, in particular, as the One in whom the ideal of Israel was perfectly realised, and who thus represented in His person the whole Israel of God. But the bread of the Presence represents His holy obedience in self-consecration, not merely, as in the other meal-offerings, presented in the outer court, in the sight of men, as in His earthly life; but here, rather, as continually presented before the "Face of God," in the Holy Place, where Christ appears in the presence of God for us. And in this symbolism, which has been already justified, we may recognise the element of truth that there is in the view held by Bähr,[44] apparently, as by others, that the shew-bread typified Christ Himself regarded as the bread of life to His people. Not indeed, precisely, that Christ Himself is brought before us here, but rather His holy obedience, continually offered unto God in the heavenly places, in behalf of the true Israel, and as sealing and confirming the everlasting covenant;--this is what this symbol brings before us. And it is as we by faith appropriate Him, as thus ever presenting His holy life to God for us, that He becomes for us the Bread of Life.
[44] "Symbolik des Mosäischen Cultus," erster Band, pp. 428-432.