1 Samuel 21:4
"There is no common bread on hand," the priest replied, "but there is some consecrated bread--provided that the young men have kept themselves from women."
“There is no common bread on hand,”
In this context, David is fleeing from King Saul and arrives at Nob, where the tabernacle is located. The priest, Ahimelech, informs David that there is no ordinary bread available. This highlights the scarcity of resources and the urgency of David's situation. The absence of common bread emphasizes the sacredness of the location and the items within it, as the tabernacle was a place of worship and sacrifice.

“the priest replied,”
Ahimelech, the priest, serves as a mediator between God and the people, and his role is crucial in maintaining the sanctity of the tabernacle. His response to David reflects the tension between adhering to religious law and addressing human need. Priests were responsible for the care and distribution of the sacred items, including the showbread, which was typically reserved for the priests alone.

“but there is some consecrated bread—”
The consecrated bread refers to the showbread, also known as the "bread of the Presence," which was placed on a table in the Holy Place of the tabernacle. According to Levitical law (Leviticus 24:5-9), this bread was to be set before the Lord continually and replaced every Sabbath. The old bread was then consumed by the priests. The mention of consecrated bread underscores the holiness of the items within the tabernacle and the strict regulations governing their use.

“provided that the young men have kept themselves from women.”
This condition reflects the requirement for ritual purity, especially when handling or consuming sacred items. Abstaining from sexual relations was a common practice for maintaining ceremonial cleanliness (Exodus 19:15). This stipulation indicates the importance of purity in approaching holy things and aligns with the broader biblical theme of holiness and separation from sin. It also foreshadows the New Testament teaching on purity and the sanctification of believers (1 Thessalonians 4:3-7).

Persons / Places / Events
1. David
The future king of Israel, currently fleeing from King Saul. He is in need of sustenance and seeks help from the priest Ahimelech.

2. Ahimelech
The priest at Nob who provides David with the consecrated bread. He is initially hesitant but ultimately assists David.

3. Nob
A city of priests where the tabernacle was located at this time. It serves as the setting for this encounter between David and Ahimelech.

4. Consecrated Bread
Also known as the "showbread" or "bread of the Presence," it was placed before the Lord in the tabernacle and was meant to be eaten only by the priests.

5. Young Men
Refers to David's companions, who are implied to be with him and are also in need of food.
Teaching Points
Mercy Over Ritual
This passage illustrates the principle that human need can take precedence over ceremonial law. Jesus later uses this example to teach about the spirit of the law versus the letter of the law.

God's Provision
David's experience shows that God provides for His people in unexpected ways. Even in dire circumstances, God can use others to meet our needs.

Purity and Preparation
The requirement that the young men have kept themselves from women underscores the importance of purity and preparation when approaching holy things.

Leadership and Responsibility
David's leadership is evident as he seeks provision not only for himself but also for his men, demonstrating responsibility and care for those under his charge.

Faith in Action
David's faith is active as he approaches Ahimelech, trusting that God will provide for him through the priest's assistance.
Bible Study Questions
1. How does David's request for the consecrated bread demonstrate his faith in God's provision, and how can we apply this trust in our own lives?

2. In what ways does this passage challenge us to prioritize mercy and human need over strict adherence to ritual or tradition?

3. How does the requirement of purity for David's men relate to our own spiritual preparation and approach to God today?

4. What can we learn from David's leadership in this passage about caring for those we are responsible for, especially in times of crisis?

5. How does Jesus' reference to this event in the Gospels deepen our understanding of the relationship between the Old Testament law and the New Testament teachings on grace and mercy?
Connections to Other Scriptures
Leviticus 24:5-9
Provides the law regarding the consecrated bread, which was to be eaten by Aaron and his sons in a holy place.

Matthew 12:3-4
Jesus references this event when discussing the Sabbath, highlighting the principle of mercy over ritual.

Mark 2:25-26
Another account of Jesus referencing David's actions, emphasizing human need over ceremonial law.
DeceitB. Dale 1 Samuel 21:1-8
Almost GoneF. B. Meyer, B. A.1 Samuel 21:1-15
The Letter and the SpiritB. Dale 1 Samuel 21:3-6
People
Achish, Ahimelech, David, Doeg, Elah, Goliath, Saul
Places
Gath, Nob, Valley of Elah
Topics
Answereth, Answering, Bread, Common, Consecrated, David, Hallowed, Holy, However, Kept, Least, Ordinary, Priest, Provided, Themselves, Women, Youths
Dictionary of Bible Themes
1 Samuel 21:4

     5794   asceticism
     7768   priests, OT function
     8218   consecration
     8325   purity, nature of

1 Samuel 21:1-6

     4418   bread

1 Samuel 21:3-6

     8270   holiness, set apart

1 Samuel 21:4-5

     5736   singleness
     5773   abstinence, discipline

Library
Historical Criticism of Mediæval Amplifications.
But along with the genuine and trustworthy matter, the compiler has embodied much that is unattested and in many cases inherently improbable, and even some things that are demonstrably untrue. i. The Miraculous Details.--To the category of the improbable--the fiction of hagiology or the growth of myth--belong the miracles so freely ascribed to Ephraim and the miraculous events represented as attending on his career. It is noteworthy that Ephraim himself, though no doubt he believed that he was
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither
Alexander Maclaren—The Life of David

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it
Lewis Bayly—The Practice of Piety

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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