Leviticus 24:3Meaning & Commentary from the Church Fathers

This bread must be set before the Lord every Sabbath for the children of Israel; it is a lasting covenant. It will belong to Aaron and his sons, who shall eat it in the holy place, for it is a most sacred part of the Lord's offerings; this is a perpetual ordinance (Leviticus 24:1-9).

Thus, pure oil is required, specifically oil derived from olives rather than from other seeds, which are less genuine. The light symbolized here is consistently pure and undefiled in the Church, made possible through Christ, given by the Spirit and taught by His saints, as Christ proclaimed, "Ye are the light of the world" (Matthew 5:14). There is nothing unusual about this because those whom He has called brothers and made partakers of His glory naturally share in His merits. The lampstand is, therefore, lit; in the first Tabernacle, this has a twofold significance. In the inner Tabernacle stand seven lamps, illuminated each morning, providing ample light to those who enter. The lampstand also symbolizes Christ, radiating abundant light to those aspiring to enter the Holy of Holies. As it is written, "Ye shall come unto Him, and ye shall be enlightened." The lighting of the lamps in the morning also represents the time of the Incarnation, when He emerged as the Radiant Day, illuminating minds and dispelling the darkness of ancient ignorance that enveloped human hearts. The prophet proclaimed the impending arrival of the Savior, saying, "Early shall I hear my voice; early will I stand before Thee, and I will wait" (Psalms 5:4). When did our prayers become acceptable, allowing us who once wandered to approach God through a true spiritual connection and faithful obedience? Only when the light from heaven, which is Christ, shone upon us. Thus, the inner Tabernacle contained the profound and pristine light of the seven lampstands, while the first Tabernacle held the lampstand, indicating that the children of the law were not devoid of God's light. For even the law, given through Moses, called followers away from polytheism towards the true knowledge of the one God, steering ancient peoples to worship the Creator instead of created things. This transition was accompanied by enlightenment within their souls. Consequently, while the illumination from Christ is abundant for those entering the Holy of Holies, it is lesser for those under the law. The truth stands: the shadow of the law cannot compare to the spiritual brilliance of the Gospel, which shines universally, while the law was revealed primarily to the descendants of Israel.

Palladius: You have articulated this well. Cyril: It seems, Palladius, that the lampstand represents John the Baptist, while the twelve loaves symbolize the holy Apostles. Palladius: In what way? Cyril: Are you not aware that the Divine Baptist serves as a lampstand, preparing the way for Christ? Of him, God the Father declared, "I will set up a lampstand for my anointed" (Psalm 131:17). The Savior Himself testified about John, saying, "He was a lamp burning and shining; but ye were willing to rejoice in his light for a season" (John 5:35). Observe how the blessed Paul, well-versed in the law, evokes the lampstand from the first Tabernacle, for the law commanded that it remain lit perpetually: "That the lampstand should burn continually... in the Tabernacle, Aaron and his sons shall set it before the Lord from evening to morning always" (Leviticus 24:2-3). The Jews, however, briefly rejoiced in John, only to reject him, akin to extinguishing the continuous light. Though Herod is blamed for this act, he too was of Israel’s lineage. Hence, Christ rebukes the Jewish people, stating, "It cannot be that a prophet perish out of Jerusalem" (Luke 13:33). Palladius: Indeed, the Divine Baptist was a guiding light to those under the law in Judea, sharing in the radiant nature of Christ. Cyril: Indeed, this is so. While He is the true Bread from heaven and life-giving, even the divine bearers of this mystery provide sustenance, conveying the words of life and dispelling ignorance from believers' hearts. The loaves represent the disciples, twelve in total, arranged in two rows of six, nearly encircling the sacred meal, with the singular, heavenly Bread, Christ, placed in the center. Each loaf is made of two perfect measures, signifying the completeness of the Divine disciples in virtue and word. Moreover, the loaves are sprinkled with Lebanon and salt, the Lebanon symbolizing the sweet fragrance of Christ’s incense, while salt represents wisdom; for the speech of the saints is neither foolish nor absurd, but full of grace as Paul writes, "Let your speech be with grace, seasoned with salt" (Colossians 4:6) and "Grace to those who hear" (Ephesians 4:29). Christ too said of His disciples, “Ye are the salt of the earth" (Matthew 5:13). The bread is offered on the Sabbath, representing the day of the holy Apostles' calling, which marks the true Sabbath—the coming of Christ. The descendants of Israel failed to recognize this, leading Paul to proclaim, "There remains a Sabbath for the people of God" (Hebrews 4:9), as they did not enter His rest due to a lack of faith. Thus, the coming of our Savior embodies the true and spiritual Sabbath. The offering of the loaves before God and Israel serves as a visible sign: "On every Sabbath day continually must set them before the Lord from the children of Israel" (Leviticus 24:8). This sign is for God's gaze, as He continually looks upon and blesses the righteous: "The eyes of the Lord are upon the righteous" (Psalms 33:16). Additionally, this is for Israel to acknowledge, to enhance their understanding, as if symbolically placing their reason where their physical sight directs them. "They shall belong to Aaron and his sons, who shall eat them" (Leviticus 24:9); the writings of the holy Apostles are offered to us, regarded as one justified by faith, a holy lineage, renewed and chosen by the grace of the Holy Spirit (cf. 1 Peter 2:9; 1 John 2:20-27). Palladius: This is well spoken, and I concur. Why then are the images of the holy Baptist and the holy Apostles not found in the Holy of Holies, but only in the first Tabernacle? Cyril: Primarily because of the significant separation—where Christ dwells, the things pertaining to the saints are not found; their nature remains lower. The Divine essence is elevated, creating an incomparable distinction between humanity and divinity. Furthermore, as they are of the Jewish lineage and serve within the law's ministry, their appropriate place is in the first Tabernacle, where the altar of offerings also stood. Do you not believe that the holy disciples' status stems from Israel’s lineage, as it were, reflecting the first Tabernacle? Palladius: Certainly. Cyril: Now, having adequately discussed these matters, let us explore the words of the divine Paul, which elucidate the differences between the first and second Tabernacle. He states: "In this arrangement, the first Tabernacle is always entered by the priests to perform divine service; but in the second Tabernacle, once a year, the high priest alone, not without blood, which he offers for himself and for the sins of the ignorance of the people" (Hebrews 9:6-7). Through this, the Holy Spirit conveys that the way into the sanctuary has not been opened while the old Tabernacle remains. It is a representation of the current age, in which gifts and sacrifices are presented, incapable of perfecting the conscience of those offering them, and which, with the eating and drinking, and various washings and physical regulations, were established only until reformation. But Christ, as the High Priest of future blessings, appearing in a more perfect Tabernacle, not made by human hands, and not with the blood of goats and calves but with His own blood, entered once for all into the sanctuary and obtained eternal redemption" (Hebrews 9:11-12). Thus, you understand that the priests in the first Tabernacle perform services, but lack entrance into the Holy of Holies, as this reflects the service of the law, which remains in shadows. Yet such practices fail to cleanse or absolve sin. As Paul asserts, these rituals hold insufficient power "in the conscience of him that is perfect" (Hebrews 9:9); they were merely in place "until the time of reformation," which he describes as the Incarnation of the Only-begotten, when mere shadows transitioned to reality. "One Day into Heaven," “one High Priest” entered the Holy of Holies, "not without blood, which he presents for himself and for the sins of the ignorance of the people" (Hebrews 9:7). Paul also confirms by stating: "Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:12). As it is written, having died "once," He "dies no more" (Romans 6:9-10). "Having offered Himself as a sacrifice," He entered into the Holy of Holies, "but into heaven itself, to stand now for us before the face of God" (Hebrews 9:24).