Exodus 25:23-30

Thou shalt also make a table of shittim-wood— The next piece of furniture was the table for the shewbread, Exodus 25:30 which, like the ark, was to be made of shittim-wood, overlaid with pure gold, with a border and a golden crown, or a circular rim of gold, with rings and staves, as for the ark; and, to furnish this table, dishes, spoons, covers, and bowls of pure gold, were to be made, Exodus 25:29. Dr. Cudworth, in his Treatise on the Sacrament, ch. 6 speaks thus of this table and its furniture: "When God had brought the children of Israel out of Egypt, resolving to manifest himself in a peculiar manner present among them, he thought good to dwell amongst them in a visible and external manner; and therefore, while they were in the wilderness, and sojourned in tents, he would have a tent or tabernacle built to sojourn with them also. This mystery of the tabernacle was fully understood by the learned Nachmanides, who, in few words, but pregnant, expresses himself to this purpose: 'the mystery of the tabernacle was this, that it was to be a place for the Shechinah or habitation of the Divinity to be fixed in;' and this, no doubt, as a special type of God's future dwelling in Christ's human Nature, which was the TRUE SHECHINAH. But when the Jews were come into their land, and had there built them houses, God intended to have a fixed dwelling-house also; and therefore his moveable tabernacle was to be turned into a standing temple. Now, the tabernacle or temple, being thus as an house for God to dwell in visibly, to make up the notion of dwelling or habitation complete, there must be those things that are suitable to a house belonging to it. Hence, in the holy place, there must be a table and a candlestick, because this was the ordinary furniture of a room, as the fore-commended Nachmanides observes. The table must have its dishes, and spoons, and bowls, and covers belonging to it, though they were never used; and always be furnished with bread upon it. The candlestick must have its lamps continually burning. Hence also there must be a continual fire kept in this house of God upon the altar, as the focus of it; to which notion, I conceive, the prophet Isaiah doth allude, ch. Exodus 31:9 whose fire is in Zion, and his furnace in Jerusalem. And besides all this, to carry the notion still farther, there must be some constant meat and provision brought into this house; which was done in the sacrifices that were partly consumed by fire upon God's own altar, and partly eaten by the priests, who were God's family, and therefore to be maintained by him. That which was consumed upon God's altar was accounted God's mess, as appears from Malachi 1:12 where the altar is called God's table, and the sacrifice upon it God's meat:—Ye say, the table of the LORD is polluted, and the fruit thereof, even his meat is contemptible. And often, in the law, the sacrifice is called God's לחם lechem, i.e. his bread or food. Wherefore it is farther observable, that, besides the flesh of the beast offered up in sacrifice, there was a mincah, i.e. a meat or rather bread-offering made of flour and oil; and a libation or drink-offering, which was always joined with the daily sacrifice, as the bread and drink which were to go along with God's meat. It was also strictly commanded that there should be salt in every sacrifice and oblation, because all meat is unsavoury without salt as Nachmanides hath here also well observed; 'because it was not honourable that God's meat should be unsavoury without salt.' Lastly, all these things were to be consumed on the altar, only by the holy fire which came down from heaven, because they were God's portion, and therefore to be eaten or consumed by himself in an extraordinary manner."