(5) The vessels.--Their clothes and light, portable baggage--answering to the modern "knapsack." The Vulg. renders the Hebrew word by "vasa." David means to say, "Since we have just left home, you may readily suppose that no impurity has been contracted; it would be different if we were returning home from a journey, when on the way--especially in war--uncleanness might be contracted by the blood of enemies or otherwise."--Seb. Schmid, quoted in Lange.

The LXX., by a very slight change in the Hebrew letters, instead of "the vessels of the young men," render, "all the young men."

And the bread is in a manner common.--The original is here very difficult, almost utterly obscure. The English Version of the clause is simply meaningless. Of the many translations which have been suggested, two at least offer a fairly good sense. (a) "And if it is an unholy way (viz., the way David and his band were going--his purpose or enterprise), moreover there is also the fact that it becomes holy through the instrument" (viz., through me, as an ambassador of the anointed of the Lord), on the supposition of the important royal mission upon which David pretended to be sent. So Keil and O. von Gerlach. (b) Lange, however, and Thenius, maintain that the words in question must contain a remark by which the priest is to be induced to give the bread, and would translate, "Though it is an unholy (ceremonially illegal) procedure (to take the shewbread), yet it is sanctified (to-day) through the instrument" (David or Ahimelech). The instrument is here David, the appointed messenger of the Lord's anointed, or, even better, Ahimelech, the sacred person of the high priest.

No doubt, the words of Leviticus 24:9, which speak of the destination of the stale shewbread--"And they (Aaron and his sons) shall eat it in the holy place"--suggested the practice of the Church of England embodied in the Rubric following the" Order of the Administration of the Holy Communion"--"And if any" (of the bread and wine) "remain of that which was consecrated, it shall not be carried out of the church, but the priest, and such other of the communicants as he shall then call unto him, shall immediately after the blessing reverently eat and drink the same." Among the legendary Jewish lore that has gathered round the history of this transaction is one strange tradition that the holy bread thus given became useless in the hands of the king's fugitive. (See Stanley, Lectures on the Jewish Church, Lect. 22, quoting from Jerome.)

Verses 5, 6. - About these three days since I came out. This exactly agrees with the time during which David had lain concealed (1 Samuel 20:24, 27, 35), and explains the hunger under which he was suffering, as he had no doubt taken with him only feed sufficient for his immediate wants, he wishes, however, the high priest to believe that he had been engaged with his men during this time on public business, whereas they had been at home and some of them possibly were unclean. The whole chapter sets David before us in a very humiliating light. Just as some books of Homer are styled "the prowess" of some hero, so this chapter might be called David's degradation. The determined hatred of Saul seems to have thrown him off his balance, and it was not till he got among the hills of Judah, wherein was the cave of Adullam, that he recovered his serenity. The vessels of the young men. Their scrips, in which they would carry the bread, and their baggage generally. The bread is in a manner common, etc. The word bread is supplied by the translators, to give some sense to this most difficult passage. Literally translated, the two last clauses are, "And the way is profane, although it be sanctified today in the vessel." Among the numerous interpretations of these words the following seems the best: "And though our journey be not connected with a religious object, yet it (the bread) will be kept holy in the vessel (in which it will be carried)." There is no difficulty in supplying bread in the last clause, as the shewbread was the subject of the conversation, and a nominative is constantly supplied by the mind from the principal matter that is occupying the thoughts of the speakers. David's argument, therefore, is that both his attendants and their wallets were free from legal defilement, and that though their expedition was on some secular business, yet that at all events the bread would be secure from pollution. The shewbread that was taken from before Jehovah. The Talmud ('Menach.,' 92, 2) points out that this bread was not newly taken out of the sanctuary, but, as the last clause shows, had been removed on some previous day. As after a week's exposure it was stale and dry, the priests, we are told, ate but little of it, and the rest was left (see Talmud, 'Tract. Yom.,' 39, 1). It also points out that, had such violations of the Levitical law been common, so much importance would not have been attached to this incident.

21:1-9 David, in distress, fled to the tabernacle of God. It is great comfort in a day of trouble, that we have a God to go to, to whom we may open our cases, and from whom we may ask and expect direction. David told Ahimelech a gross untruth. 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. David thought upon it afterward with regret. David had great faith and courage, yet both failed him; he fell thus foully through fear and cowardice, and owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry, sinful shift for his own preservation. It is written, not for us to do the like, no, not in the greatest straits, but for our warning. David asked of Ahimelech bread and a sword. Ahimelech supposed they might eat the shew-bread. The Son of David taught from it, that mercy is to be preferred to sacrifice; that ritual observances must give way to moral duties. Doeg set his foot as far within the tabernacle as David did. We little know with what hearts people come to the house of God, nor what use they will make of pretended devotion. If many come in simplicity of heart to serve their God, others come to observe their teachers and to prove accusers. Only God and the event can distinguish between a David and a Doeg, when both are in the tabernacle.And David answered the priest, and said unto him,.... In reply to the case of the young men his servants, and of himself too, who also was intended by the priest, though out of reverence to him not mentioned:

of a truth women have been kept from us these three days since I came out; reckoning either from the time he fled from Saul at Naioth, or from the time he left Jonathan, during which time both he and his men could have no converse with women, and receive no pollution by them; and this was the time which according to the law was required for the sanctifying of persons in this way, Exodus 19:15,

and the vessels of the young men are holy; their garments, as Kimchi, not being defiled with any ceremonial uncleanness, as by the touch of any unclean person: or what instruments soever they were provided with for their journey; or rather their bodies; see 2 Corinthians 4:7; and with respect to the priest's saying that the bread he had was hallowed or sacred, and so not for common use, David replies:

and the bread is in a manner common; inasmuch as it was taken off of the shewbread table, and was now common to the priest and his family, though not to others, yet in case of necessity through hunger might be allowed to strangers:

yea, though it were sanctified this day in the vessel; even though it had been set but that day on the shewbread table, and so became holy to the Lord; and yet even in such a case and circumstances as David and his men were in, it might be taken from thence and eaten of; for, as Abendana observes, nothing stands in the way of preservation of life, but idolatry, adultery, and murder; everything else may be done for the sake of that but them: or as in the margin of our Bibles, "especially when there is this day other sanctified bread"; that is, since other bread is this day put upon the shewbread table, in the room of that which has been taken away, whereby it is become holy to the, Lord; then that which is removed may be eaten, and be allowed to us in our circumstances. It seems by this that this was the sabbath day; for on that day the removal of the shewbread loaves was made, Leviticus 24:8; and R. Isaiah says, that it was at the going out of the sabbath that David came there; and which still makes it a more appropriate case, as produced by our Lord to justify his disciples in plucking ears of corn on the sabbath day, Matthew 12:1.