Leviticus 24

In the first place, the figure of the twelve apostles is clearly foretold here in the very number of the loaves, for when the Lord appeared in flesh he chose them to be the first of those by whose ministry he gave the food of life to all nations. And then to these same disciples of his (that is, to our apostles), he says in reference to the multitudes hungering in the wilderness, "You give them something to eat." And when five thousand men had been satisfied from the five loaves, they "gathered twelve baskets of fragments," doubtless because those sacraments of the Scriptures which the multitudes are not able to receive belong to the apostles and the apostolic men.

The twelve loaves on the table of the tabernacle then are the twelve apostles and all those in the church who follow their teaching. Since until the end of time they do not cease to renew the people of God with the nourishment of the word, they are the twelve loaves of proposition which never depart from the table of the Lord. And those same loaves are properly ordered to be made not from just any flour but from the finest wheat, doubtless because all those who minister the word of life to others must first devote themselves to the fruits of virtue. [Thus] they may commend by their actions those things that they counsel in their preaching, being conformed to the example of him who says concerning himself, "Unless a grain of wheat falls into the ground and dies, it remains alone." Those same loaves are also properly commanded to be set on the table in two rows of six for the sake of concord (that is to say, charity and fellowship), for the Lord is also said to have sent his disciples out to preach two by two. This suggests figuratively that the holy teachers never disagree with one another in either their defense of truth or their ardor for love.

The Old Covenant had its loaves of proposition, but they, as belonging to that covenant, have come to an end. The New Covenant has its heavenly bread and cup of salvation to sanctify both body and soul. For as the bread is for the body, the Word suits the soul.

Now that clearest frankincense which is put upon the loaves designates the power of prayer, because the same teachers commit both their ministry of preaching and their labor of devotion unto the Lord. Prayer is symbolized by frankincense, as the psalmist testifies when he says, "Let my prayer be set forth in your sight as incense." The clearest frankincense is put upon the loaves as a memorial of the oblation of the Lord when the pure prayer of the saints is added to their pious action and teaching, so that when each is duly joined to the other, the remembrance of the sacred oblation will always appear in the sight of the supreme Judge.

The loaves are properly commanded to be changed before the Lord every sabbath day. For surely the loaves that were set out on the table of the Lord through the six days of work are exchanged for new loaves on the sabbath when all the teachers in the holy church, once the time of their holy labor is completed, are rewarded in heaven with eternal peace and leave others behind them in the same work, laboring in the word with the hope of the same reward. And in this way it is brought to pass that the table of the Lord is never left destitute of bread, but as soon as one loaf is taken away another is put in its place, as long as the churches never lack ministers of the word who follow one another in succession. In their words and in their deeds, they always manifest the faith of apostolic piety and the purity of apostolic action, continuing as in that most beautiful verse in which it is said in praise of that same holy church: "Instead of your fathers, sons are born to you; you will make them princes over all the earth." In other words, that is as if it were being said to the tabernacle of the Lord: "Instead of your old loaves, new ones are prepared for you; you will designate them for the refreshment of the spiritual hearts of the faithful in all the world."

And that which is added in conclusion, "And they shall be for Aaron and his sons," contains a mystery which can be understood in two ways. For surely Aaron in company with his sons eats the holy loaves that are taken from the table of the tabernacle when our High Priest takes his elect out of this life and leads them into the increase of his body which is in heaven (that is, the whole multitude of his elect). Or perhaps the holy loaves belong to Aaron and his sons when all the leaders and the peoples who are subjected to them in the Lord are nourished unto life eternal by the examples of the fathers who have gone before.

We take up the name of God in vain through uttering of blasphemous speech; and this occurs in three ways: first, when someone, speaking of God, uses cursing speech, as when he curses God. The second mode is through mendacious speech, when someone denies what is true of God, or affirms what is false; because Anselm says that the nobler part of every contradiction is to be attributed to God. The third mode is through reproachful speech, such as when someone speaks of the lower members of Christ, he blasphemes most wickedly, even if he speaks the truth, and despises Christ in that He was humble and assumed our nature.

And such persons have been destroyed by divine judgment. For Gregory narrates that a certain boy of six years was accustomed to blaspheme the name of the Lord. One day, when he was blaspheming and was in the lap of his father, he was seized by demons and carried into hell. On account of which it is said in Leviticus: "Whoever shall have blasphemed the name of the Lord, let him surely die."

Whosoever by reason of his gluttony destroyeth the members of his body is an associate of the murderer, and he is the consort of a destroying thief, and that which is written in the Law, "Everyone who slayeth shall be slain, and whosoever cutteth off a member of his neighbour, one of his members shall be cut off," applieth unto him. Now the glutton destroyeth his own members, and little by little he maketh to perish and consumeth the power of his body and of his members, and whosoever ruineth the fair creation of God, and throweth down the building of his body which the will of the Architect builded aforetime, bringeth together for every reason punishments upon himself, according to the word of righteousness, which was uttered before he had transgressed the command of God, Who had commanded man not to become a servant unto his lusts.