When faced with a new commandment in my study, I approach it by first reading its original formulation in the Mishneh Torah. Then, I take a moment to sit with the statement, pondering its meaning and contemplating where I might find its specific embodiment within my own memory. Only after this reflective pause do I embark on the journey of searching Scripture and consulting cultural documents in search of its location. What unfolds during this process never ceases to amaze me, often leading to exhilarating ‘aha!’ moments.
In the case of the 27th positive commandment, as enumerated by Maimonides, I initially had a potential path in mind for finding this commandment in the New Testament. Little did I anticipate the unexpected twists and turns that awaited me within the pages of Scripture. As you’ll soon discover, this commandment is not confined to a single reference; rather, it weaves itself intricately throughout the entirety of the New Testament.
P27 – To arrange bread and frankincense before God [in the Temple] on every Sabbath, as Exodus 25:30 states: “And you shall place the showbread on the table.[1]“
While exploring these commandments, I’ve come to realize that a literal understanding of this particular command isn’t readily apparent in the writings of the Apostles. However, that doesn’t diminish its significance in any way. Naturally, there exists a literal expectation for this command, especially when the Temple stands, and the priesthood carries out their designated tasks as instructed. It is crucial to acknowledge and never underestimate the importance of literal obedience to God’s instructions. He has a purpose in our adherence to the literal level, and disregarding or diminishing it can lead us down a path of replacement theology and supersessionism, issues that already burden the Body of Messiah.
But how do we incorporate these seemingly random commands into our daily lives as disciples? How can we apply them within the context of our “normal” lives? These questions are crucial for us to explore.
Upon encountering this commandment, my mind instinctively turned to ‘the Bread of Life,’ which represents Yeshua, the Word made flesh. Additionally, the mention of frankincense evoked thoughts of the Temple’s incense. However, I felt that my initial understanding was incomplete, as there seemed to be more depth to be explored. Fortunately, the Jewish commentaries provided a wealth of insight on this subject, expanding upon the concept and shedding light on its intricacies.
It is from the roots of this commandment that God, blessed be He, commanded us the constant commandment of the bread, on account that through it a man lives; and as a result, [the commandment] is needed by him for blessing to always be found in [his bread][2].
In Jewish thought, this command regarding bread is seen as essential for sustaining life. This sentiment resonates with a statement made by Yeshua when He faced temptation from the adversary:
Matthew 4:4 (ESV)
4 But he answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’”
We are reminded that our true life and sustenance come from our dependence on God through our Master, Yeshua the Messiah. When we place our complete trust in Him, we find contentment in His provisions. Following His teachings, we experience fulfillment and satisfaction in abundance.
And they said about this very same bread (Megillah 26b) that because it is an accessory of the commandment, and through it the will of God is done, blessing would cling to it more. And [so] each one of the priests who had from it coming to him would be twice as satiated.[3]
The practice of the priests partaking of the bread after it had been consecrated for a week brings to mind a parallel in the New Testament. As we enter the Kingdom, those who are victorious and have the privilege of experiencing the presence of our King will not only be nourished by His physical presence as the Bread of Life, but we will also be fully satisfied with the hidden manna, a divine provision beyond measure.
Revelation 2:17 (ESV)
17 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’
Indeed, the concept of the Bread of Life finds resonance in the heavenly realm, where it is depicted as dwelling in the Temple before the Father. This imagery is reminiscent of the Ark of the Covenant, where the hidden manna was traditionally kept (Hebrews 9:4). The connection between these elements emphasizes the sacred and transcendent nature of the Bread of Life and the hidden manna, symbolizing their divine origins and significance.
He commanded us like this in His desire, blessed be He, that we be blessed from Him, in His great trait of kindness.[4]
The bread of the presence is of no benefit to God. He doesn’t need sustenance and He doesn’t need material items to keep Him company. There is something deeper that springs forth from His grace, kindness, and love that is being communicated to us.
And [when] some of the commentators (Rashi on Leviticus 24:7) said that there is nothing from the bread that is for the Above except for the frankincense, their intention was not, God forbid, that there be any distinction between the frankincense and the bread for the Above.
But with anything that man does not have any benefit in it at all, and it is completely consumed in the commandment – with that we can say about it that it is completely for God.
And since smell is not from the pleasures of the body, but rather from the pleasures of the spirit – as the body only receives tangible pleasure – the matter of smell is always attributed to God, blessed be He.
every place that it is stated, “a pleasing smell to the Lord” (for example, Leviticus 1:9), [it means] “I said something, and My will was done.[5]“
There is a profound significance that surpasses the mere presence of the twelve loaves of bread on a stand for a week. Similarly, the offering of a handful of frankincense alongside the bread holds a deeper meaning. Just as God gains no tangible benefit from the bread, humans do not receive any direct advantage from the frankincense. In the same manner that God graciously sent us the Bread of Life for our benefit, we respond by offering Him our prayers, praises, and worship. In this divine exchange, He alone receives the glory, while we receive His sustaining provision. Our worship becomes an expression of gratitude and reverence, as we acknowledge His rightful place and receive the blessings of His presence.
Revelation 8:3–4 (ESV)
3 And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, 4 and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel.
Our worship and prayers are the equivalent to the incense, while the bread is equivalent to the Bread of Life – Yeshua.
John 6:33 (ESV)
33 For the bread of God is he who comes down from heaven and gives life to the world.”
A part of this P27 command has been neglected or at least not yet expounded upon. It is the piece where the bread is renewed or replaced every seven days and the existing bread is consumed. Part of the mystery of this command is that it involves regular maintenance within the Temple. It requires that new bread is put in place of the old and the priesthood consumes the bread as part of their sustenance provided by God.
If you are part of the Body of Messiah, you participate in the Kingdom of Priests that Peter speaks about. Additionally, you are referred to as living stones, collectively forming the spiritual Temple of God alongside your fellow believers. Individually, you are like a single stone, but together, you constitute a magnificent dwelling place for God. Considering these profound connections, it comes as no surprise that after the author of Hebrews expounds on the mysteries of Yeshua and His relationship to the Temple and sacrifices, they declare:
Hebrews 10:24–25 (ESV)
24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
From one week to the next, we are called to share God’s teachings, specifically the words of Moses as emphasized in Acts 15:21. Just as the priests in the Temple removed the bread that had been in the presence of God for a week, replacing it with new bread, and partook of the nourishment of His presence, we are likewise encouraged to partake in His presence together week after week. It is through this shared experience that we nourish ourselves in His ways, feasting on the Bread of Life, and offering up our worship, songs, and praises as the incense of our obedience. In doing so, we actively participate in the spiritual journey, growing closer to God and nurturing the collective spiritual Temple we form as the Body of Messiah.