Mark 2:26

KJV

How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

KJV (with Strong's)

How {G4459} he went {G1525} into {G1519} the house {G3624} of God {G2316} in the days {G1909} of Abiathar {G8} the high priest {G749}, and {G2532} did eat {G5315} the shewbread {G740}{G4286}, which {G3739} is {G1832} not {G3756} lawful {G1832} to eat {G5315} but for {G1508} the priests {G2409}, and {G2532} gave {G1325} also {G2532} to them which were {G5607} with {G4862} him {G846}?

Complete Jewish Bible

He entered the House of God when Evyatar was cohen gadol and ate the Bread of the Presence," -- which is forbidden for anyone to eat but the cohanim -- "and even gave some to his companions."

Berean Standard Bible

During the high priesthood of Abiathar, he entered the house of God and ate the consecrated bread, which was lawful only for the priests. And he gave some to his companions as well.”

American Standard Version

How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to them that were with him?

Commentary

### SUMMARY
In Mark 2:26, Jesus defends His disciples' actions of plucking grain on the Sabbath by recounting an Old Testament event involving David. He cites how David, in a time of necessity, entered the house of God and ate the consecrated shewbread, which was lawfully reserved only for priests, and also shared it with his companions. This historical precedent serves as a powerful argument by Jesus to illustrate that human need and mercy can, under certain circumstances, take precedence over strict ceremonial law, thereby challenging the rigid legalism of the Pharisees.

### CONTEXT
* **Literary Context:** This verse is part of a series of controversies between Jesus and the Pharisees concerning the Sabbath, found in [Mark 2:23-3:6](/mark/2-23-3-6 "Mark 2:23-3:6 - Controversies over the Sabbath"). Immediately preceding this verse, Jesus' disciples are accused of breaking the Sabbath by plucking grain as they walked through a field ([Mark 2:23-24](/mark/2-23-24 "Mark 2:23-24 - Disciples Pluck Grain on the Sabbath")). Jesus responds to this accusation by drawing an analogy from the Old Testament, specifically the account of David and the shewbread, which is recorded in [1 Samuel 21:1-6](/1_samuel/21-1-6 "1 Samuel 21:1-6 - David and the Holy Bread"). This defense sets the stage for Jesus' climactic declaration about His authority over the Sabbath in [Mark 2:27-28](/mark/2-27-28 "Mark 2:27-28 - Jesus is Lord of the Sabbath"). The narrative demonstrates Jesus' mastery of the Law and His ability to interpret its spirit over its letter, contrasting sharply with the Pharisees' legalistic approach.
* **Historical & Cultural Context:** The Sabbath was one of the foundational tenets of Jewish life and law, given directly by God as a sign of the covenant ([Exodus 31:13-17](/exodus/31-13-17 "Exodus 31:13-17 - The Sabbath as a Sign")). Over centuries, rabbinic traditions and interpretations (the "Oral Law") had accumulated, adding numerous detailed regulations to the biblical commands, particularly concerning what constituted "work" on the Sabbath. Plucking grain was considered a form of harvesting, and thus, work. The shewbread (Hebrew: *lechem panim*, "bread of the presence") was twelve loaves of unleavened bread placed weekly in the Tabernacle/Temple, symbolizing God's perpetual provision for the twelve tribes of Israel ([Leviticus 24:5-9](/leviticus/24-5-9 "Leviticus 24:5-9 - Regulations for the Shewbread")). It was considered holy and was strictly reserved for the priests to eat in a holy place. The mention of "Abiathar the high priest" has been a point of scholarly discussion, as the Old Testament account in [1 Samuel 21:1](/1_samuel/21-1 "1 Samuel 21:1 - David at Nob") identifies Ahimelech as the priest. Abiathar was Ahimelech's son who later became high priest and was prominent in David's life. Scholars often suggest Jesus might be referring to the general period of Abiathar's high priesthood, or that Abiathar was present with his father, or that the event was later associated with the more famous Abiathar. Regardless, the core of Jesus' argument, rooted in David's actions, remains valid and powerful within the Jewish context.
* **Key Themes:** This passage significantly contributes to several key themes within Mark's Gospel. Firstly, it highlights **Jesus' Divine Authority and Interpretation of the Law**. Jesus does not abolish the Law but demonstrates His supreme authority to interpret and apply it, revealing its true intent, which often transcends rigid, man-made traditions. Secondly, it underscores the principle of **Mercy Over Ritual**. By appealing to David's act of necessity, Jesus argues that human need and compassion take precedence over strict adherence to ceremonial rules. This echoes the prophetic call for mercy over sacrifice found in [Hosea 6:6](/hosea/6-6 "Mercy, Not Sacrifice"). Thirdly, the verse sets the stage for a profound redefinition of **The Sabbath's True Purpose**. Jesus' argument implies that the Sabbath was intended for humanity's benefit and rest, not as an oppressive burden, a point He makes explicit in [Mark 2:27](/mark/2-27 "Mark 2:27 - The Sabbath for Man"). This challenges the prevailing legalism and points to a more compassionate understanding of God's design.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **went into (Greek, _eisérchomai'_):** This verb (G1525) means "to enter (literally or figuratively)." In this context, it describes David's physical entry "into the house of God." The act of entering the sacred space, the Tabernacle or Temple, was significant, as access to certain areas and objects was highly regulated. David's entry, particularly to access the shewbread, highlights the extraordinary nature of his circumstances, compelling him to cross boundaries typically reserved for priests.
* **did eat (Greek, _phágō'_):** This primary verb (G5315) means "to eat (literally or figuratively)." Here, it refers to the literal consumption of the shewbread. The act of eating this consecrated bread, which was strictly forbidden for non-priests, is central to Jesus' argument. It underscores the severity of David's need and the principle that life-sustaining necessity could, in exceptional cases, override ceremonial law, even for a revered figure like David.
* **but for (Greek, _ei mḗ'_):** This phrase (G1508) translates to "if not," or "except (that)." It functions as an exclusionary conjunction, emphasizing the strict limitation on who was permitted to eat the shewbread – "but for the priests." Jesus uses this precise legal restriction to highlight the extraordinary nature of David's action, which, though technically unlawful, was justified by dire necessity. This exception forms the crux of Jesus' argument for His disciples' actions.

#### Verse Breakdown
* **"How he went into the house of God in the days of Abiathar the high priest,"**: Jesus begins His defense by referencing a well-known Old Testament account, presenting it as a rhetorical question to the Pharisees. The phrase "house of God" refers to the Tabernacle (or later, the Temple), the sacred dwelling place of God's presence. The mention of "Abiathar the high priest" anchors the event historically, even if the specific priest in [1 Samuel 21:1](/1_samuel/21-1 "1 Samuel 21:1 - David and Ahimelech") is Ahimelech, Abiathar's father. This detail emphasizes the legitimacy and authority of the historical precedent Jesus is about to cite.
* **"and did eat the shewbread,"**: This clause describes the core action of David's transgression of the ceremonial law. The "shewbread" was holy bread, consecrated and set before the Lord, reserved exclusively for the priests to eat within the holy place. David's act of eating it, driven by hunger and necessity while fleeing Saul, was a clear violation of the Mosaic Law as stated in [Leviticus 24:9](/leviticus/24-9 "Leviticus 24:9 - The Shewbread for Aaron and his Sons").
* **"which is not lawful to eat but for the priests,"**: This parenthetical clause explicitly states the legal prohibition surrounding the shewbread. It underscores the severity of David's action from a legalistic standpoint, reinforcing that his act was indeed a deviation from the prescribed law. By acknowledging the unlawfulness, Jesus highlights that even a revered figure like David, under extreme circumstances, was permitted to act outside the strict letter of the law.
* **"and gave also to them which were with him?"**: This final part of the rhetorical question further emphasizes the extent of David's action. Not only did David eat the forbidden bread, but he also shared it with his hungry companions. This demonstrates a communal act of necessity-driven "unlawfulness," strengthening Jesus' parallel to His disciples' shared act of plucking grain. It highlights that the principle of necessity extended beyond David himself to those under his care.

#### Literary Devices
Mark 2:26 employs several significant **literary devices**. Foremost is **Intertextuality**, as Jesus directly references and reinterprets an event from the Old Testament ([1 Samuel 21:1-6](/1_samuel/21-1-6 "1 Samuel 21:1-6 - David and the Holy Bread")) to make a theological point in His contemporary context. This demonstrates His profound understanding and authoritative interpretation of the Scriptures. The verse is also framed as a **Rhetorical Question** ("How he went... and did eat... and gave...?"), which is a common teaching device used to engage the audience and imply an obvious answer that challenges the listener's assumptions, in this case, the Pharisees' rigid legalism. Furthermore, Jesus uses **Argument from Analogy**, drawing a parallel between David's actions and His disciples' actions. He implies that if David, a revered king, was justified in breaking ceremonial law due to necessity, then His disciples, in their lesser "transgression" of plucking grain, were likewise justified. This analogy effectively shifts the focus from the letter of the law to the spirit of compassion and human need.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:26 is a pivotal text that profoundly reorients understanding of God's law, shifting emphasis from rigid adherence to compassionate application. Jesus' argument, rooted in the precedent of King David, asserts that human need and the spirit of the law, particularly mercy, supersede ceremonial regulations when life or well-being is at stake. This passage challenges the pharisaic legalism that prioritized ritualistic observance over the welfare of individuals, revealing God's heart for humanity. It underscores Jesus' divine authority not merely to interpret the Law but to embody its ultimate purpose, demonstrating that He is the Lord even over sacred institutions like the Sabbath. This re-prioritization of mercy and human flourishing is a consistent theme throughout Jesus' ministry, highlighting that true righteousness is found in love and compassion, not in external conformity to rules.

* [1 Samuel 21:1-6](/1_samuel/21-1-6 "David and the Holy Bread")
* [Hosea 6:6](/hosea/6-6 "Mercy, Not Sacrifice")
* [Matthew 12:3-4](/matthew/12-3-4 "Jesus' Parallel Account of David and the Shewbread")

### REFLECTION AND APPLICATION
Mark 2:26 calls us to a deeper, more discerning understanding of God's will, moving beyond a superficial adherence to rules to embrace the underlying principles of love, mercy, and human flourishing. It challenges us to examine our own lives and communities: are we, like the Pharisees, so caught up in traditions or rigid interpretations that we miss opportunities to extend compassion and meet genuine needs? This passage encourages us to prioritize the well-being of people over strict religious observances when the two come into conflict. It reminds us that God's laws are ultimately for our good and for the good of others, designed to foster life, not to burden or oppress. As followers of Christ, we are called to embody the spirit of the law, which is love, recognizing that true piety is demonstrated through acts of mercy and a heart aligned with God's compassionate nature.

#### Questions for Reflection
* **In what areas of my life or faith community might I be prioritizing rigid rules or traditions over genuine human need and compassion?**
* **How does Jesus' example of interpreting the Law encourage me to seek the "spirit" rather than just the "letter" of biblical commands?**
* **What practical steps can I take to cultivate a heart that prioritizes mercy and human flourishing, even when it challenges conventional religious norms?**

### FAQ

**Why did Jesus refer to Abiathar when 1 Samuel 21 mentions Ahimelech?**

Answer: This apparent discrepancy has been a point of discussion among scholars. The Old Testament account in [1 Samuel 21:1](/1_samuel/21-1 "1 Samuel 21:1 - David at Nob") clearly states that Ahimelech was the high priest who gave David the shewbread. Abiathar was Ahimelech's son, who later became a prominent high priest during David's reign and was known for his loyalty to David ([1 Samuel 22:20-23](/1_samuel/22-20-23 "1 Samuel 22:20-23 - Abiathar Escapes to David")). Several explanations are commonly offered:
1. **Abiathar's Prominence:** Jesus might be referring to the general period of Abiathar's high priesthood, which was more well-known and significant in Israel's history, rather than precisely identifying the high priest at that specific moment.
2. **Abiathar's Presence:** It's possible Abiathar was present with his father Ahimelech when the event occurred, and Jesus refers to the more famous of the two.
3. **Figurative Reference:** The phrase "in the days of Abiathar" could be a general temporal marker, indicating the era associated with this significant high priestly family, rather than a strict identification of the acting priest.
Regardless of the precise reason, the core of Jesus' argument—that David, a revered figure, acted out of necessity and was justified—remains powerful and unchallenged by this detail. The point is the precedent set by David's action, not the exact identity of the priest.

### CHRIST-CENTERED FULFILLMENT
Mark 2:26, with its reference to David's eating of the shewbread, finds its ultimate Christ-centered fulfillment in Jesus' identity as the Lord of the Sabbath and the true Bread of Life. Jesus' argument is not merely an appeal to a historical precedent; it subtly reveals His own superior authority. If David, a king, could legitimately transgress ceremonial law out of necessity, how much more could Jesus, the "Son of Man," who is "Lord also of the sabbath" ([Mark 2:28](/mark/2-28 "Mark 2:28 - Jesus is Lord of the Sabbath")), permit His disciples to act similarly? Jesus is greater than the Temple and its rituals, for He is the very presence of God among humanity, the one whom the shewbread ultimately foreshadowed. He is the true bread "which comes down from heaven and gives life to the world" ([John 6:33](/john/6-33 "John 6:33 - Jesus, the Bread of Life")), providing spiritual sustenance that supersedes any physical or ceremonial bread. In Him, the rigid letter of the law gives way to the life-giving spirit, demonstrating that God's ultimate desire is for humanity's flourishing and salvation, found supremely in Christ's merciful and authoritative reign ([Matthew 12:6-8](/matthew/12-6-8 "Matthew 12:6-8 - Something Greater Than the Temple")). He is the one who perfectly embodies the principle of "I desire mercy, and not sacrifice" ([Matthew 9:13](/matthew/9-13 "Matthew 9:13 - Mercy, Not Sacrifice")), bringing the ultimate fulfillment of God's compassionate heart to a world bound by legalism.

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 Samuel 8:17

And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, [were] the priests; and Seraiah [was] the scribe;

1 Chronicles 24:6

And Shemaiah the son of Nethaneel the scribe, [one] of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and [before] the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and [one] taken for Ithamar.

Leviticus 24:5

And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.

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.

1 Samuel 21:1

¶ Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee?

1 Samuel 22:20

¶ And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.

1 Samuel 22:22

And David said unto Abiathar, I knew [it] that day, when Doeg the Edomite [was] there, that he would surely tell Saul: I have occasioned [the death] of all the persons of thy father's house.