1 Samuel 21:5

KJV

And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel.

KJV (with Strong's)

And David {H1732} answered {H6030} the priest {H3548}, and said {H559} unto him, Of a truth {H518} women {H802} have been kept {H6113} from us about these three {H8032} days {H8543}, since I came out {H3318}, and the vessels {H3627} of the young men {H5288} are holy {H6944}, and the bread is in a manner {H1870} common {H2455}, yea, though it were sanctified {H6942} this day {H3117} in the vessel {H3627}.

Complete Jewish Bible

David answered the cohen, "Of course women have been kept away from us, as on previous campaigns. Whenever I go out on campaign, the men's gear is clean, even if it's an ordinary trip. How much more, then, today, when they will be putting something consecrated in their packs!"

Berean Standard Bible

David answered, “Women have indeed been kept from us, as is usual when I set out. And the equipment of the young men is holy, as it is even on common missions, and all the more at this time.”

American Standard Version

And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days; when I came out, the vessels of the young men were holy, though it was but a common journey; how much more then to-day shall their vessels be holy?

Commentary

### SUMMARY
1 Samuel 21:5 records David's strategic response to Ahimelech the priest, seeking holy bread for himself and his non-existent young men while fleeing King Saul. David assures the priest of their ceremonial purity, specifically their abstinence from women for three days, asserting that their "vessels" (bodies) are holy. He then makes a nuanced argument that even holy bread, when consumed by those in a state of ceremonial purity and urgent need, can be considered permissible, almost "common," for their sustenance, especially given the immediate circumstances of their sanctification. This verse highlights the tension between strict ritual law and the pressing realities of human necessity.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the larger narrative of David's flight from King Saul, as chronicled in [1 Samuel 20](/1_samuel/20 "1 Samuel 20 - David's Escape from Saul"). Having narrowly escaped Saul's murderous rage and shared a poignant farewell with Jonathan ([1 Samuel 20:42](/1_samuel/20-42 "1 Samuel 20:42 - Jonathan's Farewell to David")), David arrives alone and desperate at Nob, the city of priests. His encounter with Ahimelech the high priest is fraught with tension, as Ahimelech is immediately apprehensive about David's solitary and unannounced appearance ([1 Samuel 21:1](/1_samuel/21-1 "1 Samuel 21:1 - David at Nob")). David, under immense pressure and fearing for his life, fabricates a story about being on a secret, urgent mission for King Saul and needing provisions for himself and his (fictional) accompanying young men. Ahimelech's only available food is the consecrated showbread, which was strictly reserved for the priests ([Leviticus 24:9](/leviticus/24-9 "Leviticus 24:9 - The Showbread Ordinance")). David's response in [1 Samuel 21:5](/1_samuel/21-5 "1 Samuel 21:5 - David's Claim of Purity") is his crucial assurance to Ahimelech that he and his men meet the necessary ceremonial purity requirements, particularly abstinence from sexual relations, to partake of the holy bread.
* **Historical & Cultural Context:** Nob was a city designated for priests, serving as a sanctuary and a center for priestly duties, including the care of the Tabernacle and its sacred items, such as the showbread. The showbread, also known as the "Bread of the Presence," consisted of twelve loaves placed on a golden table in the Tabernacle, symbolizing God's provision for the twelve tribes of Israel. It was replaced weekly, with the old loaves being eaten only by the priests in a holy place ([Leviticus 24:5-9](/leviticus/24-5 "Leviticus 24:5-9 - Showbread Regulations")). A critical aspect of priestly purity, especially when handling sacred objects or entering the Tabernacle, was ceremonial cleanliness, which included abstinence from sexual relations ([Exodus 19:15](/exodus/19-15 "Exodus 19:15 - Consecration for Sinai")). David's claim of his men's "holiness" directly addresses this requirement, demonstrating his awareness of the priestly laws and his desperation to obtain sustenance. The broader historical context is Saul's increasingly paranoid and tyrannical reign, forcing David into a life of a fugitive, highlighting the precariousness of life under a corrupt monarch.
* **Key Themes:** [1 Samuel 21:5](/1_samuel/21-5 "1 Samuel 21:5 - David's Plea for Bread") contributes significantly to several major themes within the book of Samuel and the broader Old Testament. Firstly, it underscores the **tension between ritual law and human necessity**. While the law regarding the showbread was clear, David's dire situation and Ahimelech's eventual concession highlight that in extreme circumstances, mercy and survival can take precedence over strict adherence to ritualistic regulations. This principle is famously invoked by [Jesus Christ Himself in Matthew 12:3-4](/matthew/12-3 "Matthew 12:3-4 - Jesus on David and the Showbread"). Secondly, the verse emphasizes **ceremonial purity and holiness** in ancient Israelite worship. David's explicit mention of abstinence and "holy vessels" demonstrates the profound importance placed on ritual cleanliness when interacting with sacred objects or spaces, even if his claim was a fabrication. Thirdly, it showcases **David's resourcefulness and desperation**. Faced with starvation and pursuit by Saul, David's quick thinking and willingness to bend the truth reveal his pragmatic leadership qualities and his deep resolve to survive, even through deception. This incident is part of David's journey from an anointed shepherd to a king, a journey marked by both faith and human frailty, as seen throughout [1 Samuel](/1_samuel/1 "1 Samuel - The Rise of David").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Vessels (Hebrew, _keli'_):** The Hebrew word כְּלֵי (_keli_) is a versatile term that can refer to various objects: utensils, instruments, weapons, or even personal belongings. In this context, "the vessels of the young men" is a euphemism, referring to the young men themselves, specifically their bodies and perhaps their clothing, implying their state of ceremonial purity. It signifies that they are "fit" or "prepared" for a holy task, having abstained from anything that would render them ritually unclean, particularly sexual intercourse, which required a period of purification before engaging in sacred activities.
* **Common (Hebrew, _chol'_):** The Hebrew word חֹל (_chol_) stands in direct opposition to קֹדֶשׁ (_qodesh_), meaning "holy." "Common" refers to that which is profane, ordinary, or unconsecrated, in contrast to that which is set apart for sacred use. David's argument that the bread is "in a manner common" (חֹל הוּא) is a profound theological statement. He is not saying the bread *is* common, but that given their urgent need and their state of ritual purity, it *can be treated as if it were* common, or permissible for consumption, even though it is consecrated. This highlights the tension between the absolute holiness of an object and its practical application in extraordinary circumstances.

#### Verse Breakdown
* **"And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out":** David begins his defense by addressing the primary concern of ritual purity for those partaking of holy things: sexual abstinence. The "three days" period aligns with purification requirements found elsewhere in the Mosaic Law, such as before approaching Mount Sinai ([Exodus 19:15](/exodus/19-15 "Exodus 19:15 - Consecration for Sinai")). David asserts that he and his (fictional) men have maintained this state of purity since their departure, making them ceremonially clean. This was a necessary precondition for Ahimelech to even consider giving them the holy bread.
* **"and the vessels of the young men are holy":** This clause reinforces the previous statement. As discussed in "Key Word Analysis," "vessels" here refers to the men's bodies. By declaring their "vessels" as "holy" (קֹדֶשׁ, _qodesh_), David is affirming their ritual purity and consecration. They are not merely clean but are in a state of readiness and fitness for a sacred purpose, aligning with the requirements for handling or consuming holy items. This declaration is crucial for legitimizing their request for the showbread.
* **"and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel":** This is the most complex and debated part of David's statement. He is not denying the bread's inherent holiness but arguing that, under their specific circumstances of dire need and ceremonial purity, the bread can be treated as if it were "common" (חֹל, _chol_), meaning permissible for their consumption, even though it was "sanctified this day in the vessel" (i.e., freshly consecrated and placed in the Tabernacle). The phrase "in a manner common" (literally "it is common") suggests a conditional or practical commonness, not an inherent one. David implies that their immediate, sanctified state and urgent need override the strict, usual regulations regarding the showbread, making it accessible to them as if it were ordinary food.

#### Literary Devices
The verse employs several literary devices. **Euphemism** is evident in David's use of "vessels" to refer to the men's bodies, subtly addressing the sensitive topic of sexual purity without explicit language. There is a profound **Irony** in David's situation: he, a man fleeing for his life and resorting to deception, appeals to strict ceremonial holiness to obtain food. This highlights the desperate measures taken by God's anointed in a fallen world. Furthermore, the entire episode, particularly David's argument, serves as **Foreshadowing** for later theological developments. Jesus Christ Himself will later reference this event ([Matthew 12:3-4](/matthew/12-3 "Matthew 12:3-4 - Jesus on David and the Showbread")) to teach about the spirit of the law overriding the letter, and the priority of mercy and human need over rigid ritualism, thereby foreshadowing the new covenant's emphasis on grace over legalism.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 21:5 presents a profound theological tension between the strict requirements of Mosaic Law and the compassionate allowance for human need. David's argument, though born out of desperation and deception, implicitly appeals to a higher principle: that God's ultimate desire is for mercy and life, not rigid adherence to ritual when survival is at stake. This incident highlights that while God values holiness and order, His design for the law was always to promote life and relationship, not to become an oppressive burden. It foreshadows a shift in understanding where the spirit of the law, particularly love and compassion, would be elevated above the letter, especially in extraordinary circumstances.

* [Matthew 12:3-4](/matthew/12-3 "Matthew 12:3-4 - Jesus on David and the Showbread")
* [Mark 2:25-26](/mark/2-25 "Mark 2:25-26 - Jesus on David and the Showbread")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Mercy, Not Sacrifice")

### REFLECTION AND APPLICATION
David's desperate plea for the showbread, and the priest's eventual concession, offers a powerful lesson about the interplay of law, mercy, and human need. While God's commands are eternally valid and His holiness is unchangeable, this passage reminds us that divine principles are not meant to be rigid legalisms that ignore compassion or threaten life. Instead, they are designed to guide us into righteous living and loving service, always with mercy as a guiding light. For believers today, this means discerning the spirit behind God's commands, prioritizing love and compassion in our interactions, and understanding that genuine holiness is not merely outward ritual but an inward state of heart that seeks to honor God and serve others, even when it requires unconventional choices. It challenges us to consider whether our adherence to rules sometimes blinds us to the greater needs of those around us, and to remember that God's heart is always for the well-being of His people.

#### Questions for Reflection
* **When have you seen the "letter of the law" conflict with the "spirit of the law" in your own life or community?**
* **How does David's desperation here challenge your understanding of God's priorities regarding ritual purity versus human need?**
* **In what ways might we, like David, need to rely on God's provision in unconventional or unexpected ways during times of crisis?**

### FAQ

**Was David justified in lying to Ahimelech?**

Answer: David's actions in [1 Samuel 21:1-9](/1_samuel/21-1 "1 Samuel 21 - David at Nob") are complex. While his lie to Ahimelech was born out of extreme desperation and fear for his life, Scripture does not explicitly commend his deception. The narrative simply records it as a fact of his survival. The Bible often presents characters with their flaws and strengths, allowing the reader to observe the consequences of their choices. While David's lie enabled him to escape and survive, it also indirectly led to the tragic massacre of the priests of Nob by Doeg the Edomite ([1 Samuel 22:18-19](/1_samuel/22-18 "1 Samuel 22:18-19 - Doeg Kills the Priests")). This incident highlights the difficult moral dilemmas faced by individuals under duress and and the far-reaching, often unintended, consequences of even seemingly small deceptions.

**What does "the vessels of the young men are holy" mean in practical terms?**

Answer: In practical terms, "the vessels of the young men are holy" means that David and his (fictional) companions had maintained ceremonial purity, specifically by abstaining from sexual relations for at least three days. According to Old Testament law, sexual intercourse rendered a person ritually unclean until evening and required a washing ([Leviticus 15:18](/leviticus/15-18 "Leviticus 15:18 - Law of Uncleanness")). Before engaging in sacred activities or approaching holy objects, a period of abstinence and purification was often required, as seen before the giving of the Law at Mount Sinai ([Exodus 19:15](/exodus/19-15 "Exodus 19:15 - Consecration for Sinai")). David's statement was an assurance to Ahimelech that they met this crucial requirement for partaking in the holy showbread.

### CHRIST-CENTERED FULFILLMENT
The incident of David eating the showbread, particularly his nuanced argument in [1 Samuel 21:5](/1_samuel/21-5 "1 Samuel 21:5 - David's Claim of Purity"), finds its ultimate Christ-centered fulfillment in Jesus' own teachings and identity. When challenged by the Pharisees for His disciples picking grain on the Sabbath, Jesus famously appeals to this very event, declaring, "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath" ([Mark 2:27-28](/mark/2-27 "Mark 2:27-28 - Jesus is Lord of the Sabbath")). Jesus, as the greater David, demonstrates that He is the ultimate High Priest, whose authority transcends the letter of the law when it conflicts with human need and divine mercy. He embodies the principle that God desires "mercy, not sacrifice" ([Matthew 9:13](/matthew/9-13 "Matthew 9:13 - Jesus Desires Mercy")). The holy bread, once a shadow, points to Christ Himself as the true "Bread of Life" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), who offers Himself to all who are in spiritual need, regardless of their past ritualistic standing, provided they come to Him in faith and spiritual purity. The old covenant's emphasis on external purity for sacred food is superseded by the new covenant's emphasis on internal purity and faith in Christ, whose body was broken for us, making us truly holy and able to partake of the spiritual sustenance He provides ([1 Corinthians 10:16](/1_corinthians/10-16 "1 Corinthians 10:16 - The Cup of Blessing and the Bread")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Timothy 2:20

But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

2 Timothy 2:21

If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.

1 Thessalonians 4:3

For this is the will of God, [even] your sanctification, that ye should abstain from fornication:

1 Thessalonians 4:4

That every one of you should know how to possess his vessel in sanctification and honour;

Leviticus 8:26

And out of the basket of unleavened bread, that [was] before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put [them] on the fat, and upon the right shoulder:

Leviticus 24:9

And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it [is] most holy unto him of the offerings of the LORD made by fire by a perpetual statute.

Acts 9:15

But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: