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Commentary on 1 Samuel 21 verses 1–9
Here, I. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury (Sa1 21:1), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle, 1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears Sa1 22:10, where it is said that Ahimelech enquired of the Lord for him, as he had done formerly, Sa1 21:15. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction.
II. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone? He had some with him (as appears Mar 2:26), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says (Psa 42:4) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is alone like a sparrow on the housetop, such charges are there in this world and so uncertain are its smiles! Those that are courted today may be deserted tomorrow.
III. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, Sa1 21:2, Sa1 21:3.
1.Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it. It was ill done, and proved of bad consequence; for it occasioned the death of the priests of the Lord, as David reflected upon it afterwards with regret, Sa1 22:22. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands take heed lest he fall; and let us all pray daily, Lord, lead us not into temptation. Let us all take occasion from this to lament, (1.) The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings. (2.) The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly.
2.Two things David begged of Ahimelech, bread and a sword.
(1.)He wanted bread: five loaves, Sa1 21:3. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the seed of the righteous begging bread occasionally, but not constantly, Psa 37:25. Now, [1.] The priest objected that he had none but hallowed bread, show-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, Sa1 21:4. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the giving of the law (Exo 19:15), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious. [2.] David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but the vessels (that is, the bodies) of the young men were holy, being possessed in sanctification and honour at all times (Th1 4:4, Th1 4:5), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) where there is other bread (hot, Sa1 21:6) sanctified that day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, Mat 12:3, Mat 12:4. [3.] Ahimelech hereupon supplies him: He gave him hallowed bread (Sa1 21:6), and some think it was about this that he enquired of the Lord, Sa1 22:10. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five (Sa1 21:3), though they had no more in the house; but he trusted Providence.
(2.)He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, Sa1 18:4. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, Sa1 21:8. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, there is none like that, give it to me, Sa1 21:9. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Psa 18:34. Two things we may observe concerning this sword: - [1.] That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have.
Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite (Sa1 21:7), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was detained before the Lord. He must attend and could not help it, but he was sick of the service, snuffed at it, and said, What a weariness is it! Mal 1:13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See Gal 2:4.
When the disciples had been hungry on the sabbath and had plucked some ears [of grain] and rubbed them in their hands, they violated the holy day by so preparing their food. Yet Christ excuses them and even became their accomplice in breaking the sabbath. … For from the Creator’s Scripture and from the purpose of Christ there is derived a vivid precedent from David’s example when he went into the temple on the sabbath and provided food by boldly breaking up the show bread. Even he remembered that this privilege (the dispensation from fasting) was allowed on the sabbath from the very beginning, from when the sabbath itself was instituted. For although the Creator had forbidden that the manna should be gathered for two days, he permitted it on only one occasion—the day before the sabbath—so that the previous day’s provision of food might free them from fasting on the following sabbath. Therefore the Lord had good reason for pursuing the same principle in the “annulling” of the sabbath (since that is the word which people will use). He had good reason, too, for expressing the Creator’s will, when he bestowed the privilege of not fasting on the sabbath. In short, might he have—right then and there—put an end not only to the sabbath but to the Creator himself if he had commanded his disciples to fast on the sabbath, as this would have been contrary to the intention of the Scripture and of the Creator’s will. But is he alien from the Creator because he did not directly defend his disciples but excuses them? Or because he interposes human need, as if deprecating censure? Or because he maintains the honor of the sabbath as a day which is to be free from gloom rather than from work? Or because he puts David and his companions on a level with his own disciples in their fault and their validation? Or because he is pleased to endorse the Creator’s indulgence? Or because he is himself good according to his example—is he therefore alien from the Creator?
Our Lord put forward the clear example of David, who was not accused either over this, as he was over something else. It was not permissible, he said, for David to eat [the holy bread] since he was not a priest. However, he was a priest, because he was a temple of the Spirit. Because they did not understand this, he openly proved them wrong with regard to their own [position]: “The priests were defiling the sabbath in the temple, and they were not guilty of sin.” Another element is depicted for us there. Before David was persecuted, he partook of the bread with authority.
Even if they accuse, yet Christ excuses, and he makes the souls that he wishes, that follow him, similar to David, who ate the loaves of proposition outside of the law—for even then he foresaw in his mind the prophetic mysteries of a new grace.
And the priest answering David, said to him, etc. Because "laos" in Greek means "people," "laic breads" signify common breads, that is, those not consecrated by offering, but common and prepared for ordinary use. Therefore, the sacred order of spiritual leaders answering Christ says: I have nothing of secular wisdom in the work of righteousness, but only the word of the Gospel, which I will commit to clean listeners. But neither do I consider that this is to be believed among the Gentiles, unless perhaps those who are converted from the various temptations of errors to the chastity and piety of the one Church virgin. For it is not good to take the children's bread and cast it to the dogs (Matthew V; Mark VII).
If the young men be clean: If this cleanness was required of them that were to eat that bread, which was a figure of the bread of life which we receive in the blessed sacrament; how clean ought Christians to be when they approach to our tremendous mysteries. And what reason hath the church of God to admit none to be her ministers to consecrate and daily receive this most pure sacrament, but such as devote themselves to a life of perpetual purity.
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SUMMARY
In David, a desperate fugitive from King Saul, seeks sustenance for himself and his men from Ahimelech the priest at Nob. This verse captures Ahimelech's conditional response: he has no ordinary, "common" bread, but he does possess the consecrated "hallowed bread" (the Bread of the Presence). He can provide this sacred food only if David's accompanying young men have maintained ritual purity, specifically by abstaining from sexual relations. This pivotal exchange underscores the tension between strict adherence to ceremonial law and the pressing demands of human need, setting the stage for a profound theological discussion later affirmed and expanded upon by Jesus Christ.
CONTEXT
Literary Context: This verse is situated within a critical turning point in David's life, immediately following his dramatic and perilous flight from King Saul, as detailed in 1 Samuel 20. Having narrowly escaped Saul's murderous rage with the aid of Jonathan, David is now a hunted man, stripped of his royal favor and forced into a life of desperation. He arrives at Nob, the city of priests, under false pretenses, claiming to be on a secret mission for King Saul in 1 Samuel 21:1-3. Ahimelech, the high priest, is understandably cautious and suspicious of David's unexpected appearance and his seemingly solitary state. David's fabricated story is a desperate attempt to secure essential provisions—food and a weapon—for himself and the unnamed young men who are secretly with him. Verse 4 then presents Ahimelech's conditional offer of the consecrated bread, highlighting the extraordinary nature of the circumstances and the immediate need for sustenance. The subsequent verses (1 Samuel 21:5-9) describe David's affirmation of his men's purity and his acquisition of both the holy bread and Goliath's sword, further emphasizing his dire situation and God's unconventional provision.
Historical & Cultural Context: Nob was a significant priestly city, likely serving as a sanctuary where the Tabernacle or a similar sacred structure was located, housing the holy articles, including the table of the Bread of the Presence. The "hallowed bread" (or showbread) consisted of twelve loaves, perpetually displayed on a golden table before the Lord in the Tabernacle, symbolizing the twelve tribes of Israel and their ongoing covenant relationship with God (Leviticus 24:5-9). This bread was considered "most holy" and was strictly reserved for consumption only by the priests themselves, and only within the confines of the holy place. The condition stipulated by Ahimelech, that the young men "have kept themselves at least from women," refers to a common requirement for ritual purity in ancient Israel. Such abstinence from sexual relations was mandated before engaging in sacred service, participating in holy war, or drawing near to God's presence. For instance, before the giving of the Law at Mount Sinai, the Israelites were commanded to consecrate themselves and abstain from marital relations (Exodus 19:15). This purity was not about moral sin but about achieving a state of ceremonial cleanness and consecration, signifying readiness for holy interaction and reverence for God's holiness.
Key Themes: This passage introduces and develops several profound themes that resonate throughout biblical theology. Firstly, it powerfully illustrates David's desperation and God's unconventional provision. David, the anointed future king, is reduced to a fugitive, relying on deception and the bending of sacred rules to survive, yet God orchestrates events to provide for him in extraordinary ways. Secondly, the narrative underscores the sacredness of the showbread and the importance of ritual purity within the Mosaic Law. Ahimelech's hesitation and his strict conditions demonstrate the gravity with which these regulations were observed, highlighting the sanctity of objects dedicated to God. Thirdly, and perhaps most significantly, this incident lays crucial groundwork for the New Testament principle of mercy over sacrifice. Jesus himself later references this very event in Matthew 12:3-4, Mark 2:25-26, and Luke 6:3-4. He uses David's actions to demonstrate that genuine human need and compassionate action can, in certain circumstances, take precedence over the rigid letter of ceremonial law, especially when the spirit of the law—love for God and neighbor—is upheld. This highlights the inherent flexibility within God's covenant for the sake of human flourishing.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Irony is evident in David's situation: the anointed future king of Israel is reduced to a desperate fugitive, forced to lie to a priest to secure basic sustenance, yet this very deception leads to a divine provision that ultimately serves God's greater purposes for David. There is also significant Foreshadowing in this event, as it establishes a precedent for the principle that human need and mercy can, in certain extraordinary circumstances, transcend the strict letter of ceremonial law—a concept Jesus would later profoundly emphasize in His own ministry. Furthermore, the "hallowed bread" itself functions as powerful Symbolism, representing God's ongoing provision for His people and the sacredness of His presence, even as the rules governing its consumption are exceptionally bent to meet a dire human need, hinting at a higher law of compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
The incident at Nob profoundly explores the tension between legalistic adherence to ceremonial law and the compassionate demands of human necessity. While the Mosaic Law strictly regulated the consumption of the showbread, reserving it exclusively for priests, David's desperate hunger, recognized by Ahimelech, led to an extraordinary exception. This act, though seemingly a breach of ritual law, was not condemned by God and was later powerfully affirmed by Jesus as an example of mercy taking precedence over sacrifice. It underscores a fundamental theological truth: God's laws are given for the well-being and flourishing of humanity, and in cases of genuine, life-threatening need, the spirit of compassion and the preservation of life often outweigh the rigid, unyielding application of specific ceremonial regulations. This event highlights God's practical care for His anointed, demonstrating that His grace can operate even when established norms are adapted for the sake of human life and divine purpose.
REFLECTION AND APPLICATION
The narrative of David and the hallowed bread invites us to a profound reflection on the true heart of God's law and our own approach to rules, regulations, and principles—both spiritual and secular. While order, discipline, and adherence to established guidelines are undeniably crucial for societal and spiritual health, this passage serves as a powerful reminder that God's ultimate desire is for mercy, compassion, and the flourishing of human life. It challenges us to discern when strict, unyielding adherence to the letter of the law might inadvertently hinder the greater good, neglect pressing human needs, or even contradict the very spirit of divine love. For believers, this means cultivating a spirit of Christ-like discernment, prioritizing love and compassion in our interactions, and understanding that true righteousness is not merely external conformity but an internal disposition of the heart that seeks to honor God by selflessly loving our neighbor. It encourages us to be instruments of God's provision and mercy, even in unconventional ways, recognizing that grace often operates with a flexibility that transcends rigid boundaries for the sake of life and well-being.
Questions for Reflection
FAQ
What was the "hallowed bread" and why was it so significant?
Answer: The "hallowed bread," also known as the Bread of the Presence or showbread, refers to the twelve loaves of unleavened bread that were perpetually displayed on a table in the Tabernacle (and later the Temple) before the Lord. Each loaf represented one of the twelve tribes of Israel. It was considered "most holy" (Leviticus 24:9) and was typically reserved exclusively for the priests to eat in a holy place, after being replaced with fresh loaves each Sabbath. Its significance lay in its symbolic representation of Israel's ongoing covenant relationship with God, His continuous presence among His people, and His faithful provision for them. It was a sacred offering, a perpetual reminder of God's sustaining grace.
Why did Ahimelech require David's men to be "kept from women"?
Answer: This requirement was for ritual purity, not moral condemnation. In ancient Israel, temporary abstinence from sexual relations was a common practice for individuals or groups who were about to engage in sacred activities, participate in holy war, or otherwise draw near to God's presence. For example, the Israelites were commanded to purify themselves, including abstaining from marital relations, before receiving the Law at Mount Sinai (Exodus 19:15). The purpose was to ensure a state of ceremonial cleanness and consecration appropriate for handling or consuming holy items like the showbread. Ahimelech was upholding the established sacred protocols for the holy bread, ensuring that those who would partake of it were in a state deemed ritually pure.
How did Jesus use this event in the New Testament?
Answer: Jesus famously referenced this incident on multiple occasions when challenged by the Pharisees about His disciples plucking grain on the Sabbath (Matthew 12:3-4, Mark 2:25-26, Luke 6:3-4). He used David's actions, which technically violated the ceremonial law regarding the showbread but were justified by necessity, to argue that "the Sabbath was made for man, not man for the Sabbath" (Mark 2:27). Jesus emphasized that mercy and human need take precedence over strict legalistic adherence, echoing the prophetic call for "mercy, not sacrifice" found in Hosea 6:6. This incident served as a powerful precedent for Jesus' teaching that the spirit of the law, which is love and compassion, outweighs the letter of the law when human flourishing is at stake.
CHRIST-CENTERED FULFILLMENT
The narrative of David and the hallowed bread finds profound Christ-centered fulfillment in several interconnected ways. Firstly, David, as the anointed king facing rejection, hunger, and hardship, powerfully foreshadows Christ, the ultimate King who would also be rejected, suffer, and ultimately provide for humanity. Just as David, in his dire need, partook of the bread reserved for priests, so Jesus, our Great High Priest (Hebrews 4:14), offers Himself as the true "Bread of Life" (John 6:35) to a spiritually hungry and desperate world. He is the spiritual sustenance that truly satisfies, fulfilling and transcending the symbolic nature of the showbread. Secondly, Jesus' pivotal use of this incident to argue for mercy over sacrifice (Matthew 12:7) points directly to His own mission: to inaugurate a new covenant where the rigid demands of the ceremonial law are superseded by the boundless grace and transformative love of God. Through His perfect life, sacrificial death on the cross (Romans 5:8), and glorious resurrection, Christ fulfilled the law, not by abolishing it, but by embodying its ultimate purpose: love for God and neighbor (Romans 13:10). He is the ultimate provision, the one who cleanses us not with external rituals or ceremonial purity, but with His own precious blood, making us truly pure and able to draw near to God with confidence (Hebrews 10:19-22). In Christ, the need for human purity rituals is replaced by His perfect righteousness, allowing all who believe to partake of the true Bread of Life.