King James Version

What Does Luke 6:3 Mean?

Luke 6:3 in the King James Version says “And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they w... — study this verse from Luke chapter 6 with commentary, cross-references, and original Greek word analysis.

And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;

Luke 6:3 · KJV


Context

1

And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.

2

And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?

3

And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;

4

How he went into the house of God, and did take and eat the shewbread , and gave also to them that were with him; which it is not lawful to eat but for the priests alone?

5

And he said unto them, That the Son of man is Lord also of the sabbath.


Commentary

KJV Study Commentary
And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him. Jesus responds not with defensiveness but with Scripture. Jesus answering them said (ἀποκριθεὸς πρὸς αὐτοὺς εἶπεν ὁ Ἰησοῦς, apokritheos pros autous eipen ho Iēsous)—the participle apokritheis (ἀποκριθείς, "answering") indicates a deliberate, authoritative response. Jesus doesn't ignore or deflect but engages directly.

His counter-question is pointed: Have ye not read so much as this (οὐδὲ τοῦτο ἀνέγνωτε, oude touto anegnōte). The phrase oude touto (οὐδὲ τοῦτο, "not even this") carries rhetorical force—"Haven't you even read this?" The verb anaginōskō (ἀναγινώσκω) means to read, know, recognize. Jesus rebukes experts in Scripture for missing or ignoring what Scripture actually says. His question is ironic: Pharisees prided themselves on Torah mastery, yet Jesus exposes their ignorance or willful blindness.

Jesus appeals to what David did, when himself was an hungred, and they which were with him (ὃ ἐποίησεν Δαυίδ, ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ ὄντες, ho epoiēsen Dauid, hote epeinasen autos kai hoi met' autou ontes). David's hunger (ἐπείνασεν, epeinasen, from peinaō, πεινάω, to hunger) justified his eating the showbread (1 Samuel 21:1-6). Jesus draws a parallel: as David's need permitted technically irregular action, so do His disciples' hunger. The argument is a fortiori (from the lesser to the greater)—if David could violate ceremonial law for physical need, how much more can Jesus, the Son of David and Lord of the Sabbath, authorize His disciples' eating? Jesus establishes a principle: human need supersedes ritual regulation when they conflict.

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Historical & Cultural Context

Jesus references 1 Samuel 21:1-6, when David fled Saul and came to the tabernacle at Nob. David asked Ahimelech the priest for food; the only bread available was the showbread (לֶחֶם הַפָּנִים, lechem haPanim, "bread of the Presence"). This consecrated bread, twelve loaves representing the twelve tribes, sat on the golden table in the Holy Place (Exodus 25:30, Leviticus 24:5-9). Only priests could eat it, and only after fresh bread replaced it on Sabbath. Yet Ahimelech gave it to David and his men, violating ceremonial law.

Jewish interpreters had long wrestled with this incident. How could David and Ahimelech break Torah without condemnation? The answer: extreme necessity. The principle pikuach nefesh (פִּקּוּחַ נֶפֶשׁ, preservation of life) allowed suspending most commandments to save life. David and his men were starving fugitives; their survival justified the violation. Jesus applies this principle to Sabbath: human welfare supersedes Sabbath restrictions.

Jesus's use of David is also messianic. He is the Son of David (Matthew 1:1), greater than David (Matthew 22:41-46). If David could authorize breaking ceremonial law, how much more can the Messiah? Jesus's Sabbath authority flows from His identity as Lord of the Sabbath (v. 5). The Pharisees missed that they were confronting not a mere rabbi but the Author of the Law Himself. Paul later expounded this principle: 'Love is the fulfilling of the law' (Romans 13:10). Law serves love and life; when religious tradition opposes human flourishing, tradition must yield.

Reflection Questions

  1. What does Jesus's appeal to David eating the showbread teach about interpreting and applying Scripture?
  2. How does the principle that human need can supersede ceremonial law apply to Christian ethics today?
  3. What does Jesus's question 'Have ye not read?' reveal about the danger of knowing Scripture intellectually without understanding its heart?

Original Language Analysis

Greek · 21 words
καὶ1 of 21

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀποκριθεὶς2 of 21

answering

G611

to conclude for oneself, i.e., (by implication) to respond; by hebraism (compare h6030) to begin to speak (where an address is expected)

πρὸς3 of 21

them

G4314

a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,

αὐτοῦ4 of 21

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

εἶπεν5 of 21

said

G2036

to speak or say (by word or writing)

οἱ6 of 21

they which

G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ἰησοῦς7 of 21

Jesus

G2424

jesus (i.e., jehoshua), the name of our lord and two (three) other israelites

Οὐδὲ8 of 21

not

G3761

not however, i.e., neither, nor, not even

τοῦτο9 of 21

this

G5124

that thing

ἀνέγνωτε10 of 21

Have ye

G314

to know again, i.e., (by extension) to read

11 of 21

what

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

ἐποίησεν12 of 21

did

G4160

to make or do (in a very wide application, more or less direct)

Δαβὶδ,13 of 21

David

G1138

david, the israelite king

ὅποτε14 of 21

when

G3698

what(-ever) then, i.e., (of time) as soon as

ἐπείνασεν15 of 21

was an hungred

G3983

to famish (absolutely or comparatively); figuratively, to crave

αὐτοῦ16 of 21

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

καὶ17 of 21

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

οἱ18 of 21

they which

G3588

the (sometimes to be supplied, at others omitted, in english idiom)

μετ'19 of 21

with

G3326

properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession)

αὐτοῦ20 of 21

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ὄντες21 of 21

were

G5607

being


Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 6:3 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 6:3 from Treasury of Scripture Knowledge

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