Commentaria in Leviticum
Sixthly, these loaves were unleavened, and each of them weighed two tenths, that is, thirteen pounds and a half, as will presently appear: these loaves were therefore large.
Seventhly, on the table they were set six and six on each side, that is, one row against the other, so that the six were laid upon one another, like two towers; or rather, and more fittingly, that they were joined two and two, of which one was laid on the other; so that there were two rows of loaves, namely that in the first row, below on the table, three loaves were placed, each having another laid upon it; then next to them another like row of three loaves, with three others laid on them. It is probable that the single loaves were laid on great dishes or bowls below, and above were covered (lest they be defiled by dust and flies) with other vessels, which are called censers, Exod. 25:29, say Villalpandus and Vatablus. Finally, to each row of loaves on either side were set, first, one phial, that is, in all two phials full of frankincense; secondly, a little vessel full of salt; thirdly, a cup of wine on either side, that is, two cups, which likewise seem to have been covered, both because of flies and dust, and lest the strength of the wine should vanish and turn sour.
Eighthly, these loaves were offered at public expense; the people, namely, offered the best fine flour, and the Levites ground it. St. Jerome adds on Malachias 1: “The loaves of proposition,” he says, “according to the Hebrew tradition, the priests themselves had to sow, reap, grind and bake.” But this tradition agrees neither with Scripture nor with Josephus.
Ninthly, finally, that wine also was offered to God on this table with the loaves, that a complete banquet might be set before God in it continually, Villalpandus teaches, from Josephus and from the table carved on the triumphal arch of Titus at Rome, book 4 On the Temple, chap. 57. Whence it is likely that the wine, lest it turn sour, was renewed every sabbath with the loaves, the old being poured out in honour of God, that is, poured before the oracle and the Holy of Holies. For Palestinian wine, being very strong, could easily be kept eight days: this we find in Spanish wine. Villalpandus, however, thinks the wine was poured out the same day on which it was brought in.
Tropologically, these loaves signify works of mercy, by which we approach the Holy of Holies, that is, heaven, which ought always to be in the sight of the Lord, because we ought always to be ready for them.
Secondly, they ought to be twelve, that is, abundant and liberal, that we give large alms not on one day or one week, but at every time: for twelve is the symbol of universality.
Thirdly, the clearest frankincense is laid upon them, because these works of charity ought to be done not to hunt for vainglory, but with eye to God alone, and that to him alone we may offer this sacrifice of charity.
Fourthly, salt is laid on them, to signify that these works must be performed with discretion, that we may bestow them on the more needy and useful. Again, salt signifies mortification, which is done by fasting and other means, frankincense signifies prayer: for, as the Angel says to Tobias, chap. 12: “Prayer is good with fasting and alms.”
Fifthly, they are changed every sabbath, because on the Lord’s day Christians are wont to make collections of alms, as is plain 1 Cor. 16:2. Again, when a new sabbath comes, that is, when we have received a new benefit, or recall one received, we ought to make new alms, and by them give thanks to God.
Sixthly, the loaves were unleavened, because alms ought to be joined with purity of life; and the loaves were large, because alms ought to be large: for, as St. Chrysostom says: “Now is the time for this: for now he hungers, now he thirsts, now he is naked in the poor; but when this life is over, he will not need thee; and now he wishes to need thee for thy sake. He wishes to be fed by thee, that he may feed thee; to be clothed, that he may clothe thee. Despise money therefore, that thou be not despised; to be rich, give of thine own largely; to gather, scatter: imitate the sower. Sow in good... Alms does not impoverish, but enriches; for it is promised: Give, and it shall be given to you.”
But if thou say: I must enrich my children; Chrysostom answers: “If thou leave all to thy children, thou hast committed all thy goods to a perilous keeping. But if thou leave God to them as heir and guardian, thou hast left them innumerable treasures. If thou wouldst leave thy children rich in safety, leave God to them as debtor, and give them this bond: God will repay the hundredfold which he has promised. Lend therefore to God.”
Allegorically, these loaves signify the Eucharist, in which under the species of bread the body of Christ is set forth. So St. Jerome on Malach. 1, Cyril, catech. 5 mystagog., Damascene, book 4, chap. 14, Hesychius and Rupert. This bread is of two tenths, that is, of two natures: Christ
Seventhly, six were on the right, and six on the left, because we ought to be beneficent as well to enemies as to friends, that we may overcome evil with good.
Eighthly, they were made of the best fine flour, because not vile things, but better ones, are to be given to God and the poor. So Ribera, book 2 On the Temple, chap. 11. Hear a noble example of mercy and beneficence among the Gentiles, which Valerius Maximus relates, book 4, chap. 8: “Gillias,” he says, “was eminent in wealth; but much richer in spirit than in riches, and always occupied in laying out rather than in amassing money: so that his house was thought a certain workshop of munificence. Food was given to those suffering want, dowries to virgins pressed by poverty, aids to those shattered by the incursion of losses. Guests also, most kindly received, were sent away adorned with various gifts. At one time he fed and clothed five hundred horsemen of Gela together, driven by the force of a tempest upon his estates. Why say more? You would say it was not a mortal man, but the bounteous bosom of kindly fortune; what Gillias possessed was as it were the common patrimony of all.”
What now should the Christian do, what the ecclesiastic? Surely his house ought to be a workshop of alms, unless he wishes to be outdone by the heathen Gillias. Let him have a table always ready for the poor, loaves always set before the needy or to be set, so with St. John the Almsgiver he will be blessed by God, and the more he gives, the more he will receive. For it is written and promised by Truth itself: “Give, and it shall be given to you.” Let him hear St. Chrysostom, hom. 53 and 68 to the People: “The more thou givest to God,” he says, “the more he loves thee; to those to whom he owes more he gives more and favours; when he sees one to whom he owes nothing, he flees and turns away from him; but when he looks upon one to whom he owes something, he runs to him at once. Thou must do everything, therefore, to have God thy debtor.” You will say: How shall I do it?
For he is both God and man; and there are 12 loaves, because the twelve Apostles first partook of this Eucharistic supper; frankincense is laid on them, that is, thanksgiving and oblation, which holds the chief place in the Lord’s supper, says Hesychius; it is not lawful to eat them save in a holy place, that is, in a pure and holy soul and conscience.
WHICH SHALL EACH HAVE TWO TENTHS.—A tenth was the tenth part of an ephah, or of three measures.