King James Version

What Does Luke 6:4 Mean?

Luke 6:4 in the King James Version says “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 ...” — study this verse from Luke chapter 6 with commentary, cross-references, and original Greek word analysis.

“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?”

Luke 6:4 · KJV

Context

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.

6

And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

Read Luke 6 full chapter

Commentary

KJV Study Commentary
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? Jesus continues recounting David's actions. He went into the house of God (εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ, eisēlthen eis ton oikon tou theou)—the oikos tou theou (οἶκον τοῦ θεοῦ, "house of God") refers to the tabernacle at Nob, the temporary location of worship before Solomon's Temple. David's entering the sacred space itself was significant—laymen didn't casually enter the tabernacle's holy areas.

And did take and eat the shewbread (τοὺς ἄρτους τῆς προθέσεως ἔλαβεν καὶ ἔφαγεν, tous artous tēs protheseōs elaben kai ephagen). The artoi tēs protheseōs (ἄρτοι τῆς προθέσεως, "bread of the Presence" or "showbread") were the twelve consecrated loaves placed before the Lord's presence weekly (Exodus 25:30, Leviticus 24:5-9). The verbs lambanō (λαμβάνω, "take") and esthiō (ἐσθίω, "eat") indicate deliberate action, not accidental violation. David knowingly took sacred bread and ate it.

More than that, gave also to them that were with him (καὶ ἔδωκεν καὶ τοῖς μετ᾽ αὐτοῦ, kai edōken kai tois met' autou)—David shared the bread with his companions, multiplying the violation. The restriction is clear: which it is not lawful to eat but for the priests alone (οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς, hous ouk exestin phagein ei mē monous tous hiereis). Leviticus 24:9 specified: 'And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy.' The showbread was exclusively for priests, consumed in the sanctuary. David, from Judah's tribe, was not a priest; his men likewise. Their eating violated ceremonial law.

Yet Jesus presents this not as sin but as precedent. David's hunger and flight from Saul justified the violation. The priest Ahimelech facilitated it without divine condemnation. Jesus's point: ritual law serves human welfare, not vice versa. When ceremonial regulations conflict with genuine human need, mercy triumphs over sacrifice (Hosea 6:6, Matthew 9:13). The Pharisees' Sabbath restrictions were starving hungry men—precisely the misapplication of law David's example refutes.

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Historical & Cultural Context

The showbread (Hebrew לֶחֶם הַפָּנִים, lechem haPanim; Greek ἄρτοι τῆς προθέσεως, artoi tēs protheseōs) consisted of twelve loaves, one for each tribe of Israel, arranged in two rows on the golden table in the Holy Place of the tabernacle (later the Temple). Fresh bread was placed there every Sabbath, and the old bread was eaten by priests (Leviticus 24:5-9). The bread symbolized Israel's dependence on God's provision and continual presence before Him.

David's eating the showbread (1 Samuel 21:1-6) occurred during his flight from Saul, approximately 1020 BC. David came to Nob where Ahimelech the priest served. David deceived Ahimelech, claiming to be on the king's business, hiding his fugitive status. Ahimelech gave David the holy bread, which 'was taken from before the LORD, to put hot bread in the day when it was taken away' (1 Samuel 21:6)—it was the old bread, just replaced, still warm from being in God's presence. Later, Saul massacred the priests of Nob for helping David (1 Samuel 22:9-19), though Scripture never condemns Ahimelech for giving David the bread. Rather, David is portrayed as innocent, and Saul as unjustly murderous.

Rabbinic interpretation struggled with this incident. How could David and Ahimelech violate Torah without sin? The Talmud developed the principle that saving life (pikuach nefesh) overrides most commandments—only idolatry, sexual immorality, and murder cannot be set aside to preserve life. Jesus invokes this principle broadly: human welfare justifies setting aside ceremonial restrictions. This became foundational for Christian ethics: love for God and neighbor fulfills the law (Matthew 22:37-40); ceremonial regulations are fulfilled in Christ and no longer binding (Romans 14:1-23, Colossians 2:16-17).

Reflection Questions

  1. What does David's eating the showbread teach about the relationship between ceremonial law and human necessity?
  2. How does this incident illustrate the principle that 'mercy triumphs over sacrifice' (Hosea 6:6, James 2:13)?
  3. In what ways might Christians today impose ceremonial restrictions that prioritize tradition over genuine human need?

Original Language Analysis

Greek · 30 words
ὡς1 of 30

“How”

G5613

which how, i.e., in that manner (very variously used, as follows)

εἰσῆλθεν2 of 30

“he went”

G1525

to enter (literally or figuratively)

εἰς3 of 30

“into”

G1519

to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases

τὸν4 of 30
G3588

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

οἶκον5 of 30

“the house”

G3624

a dwelling (more or less extensive, literal or figurative); by implication, a family (more or less related, literally or figuratively)

τοῦ6 of 30
G3588

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

θεοῦ7 of 30

“of God”

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

καὶ8 of 30

“also”

G2532

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

τοὺς9 of 30
G3588

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

ἄρτους10 of 30

“the shewbread”

G740

bread (as raised) or a loaf

τῆς11 of 30
G3588

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

προθέσεως12 of 30
G4286

a setting forth, i.e., (figuratively) proposal (intention); specially, the show-bread (in the temple) as exposed before god

ἔλαβεν13 of 30

“did take”

G2983

while g0138 is more violent, to seize or remove))

καὶ14 of 30

“also”

G2532

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

φαγεῖν15 of 30

“eat”

G5315

to eat (literally or figuratively)

καὶ16 of 30

“also”

G2532

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

ἔδωκεν17 of 30

“gave”

G1325

to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)

καὶ18 of 30

“also”

G2532

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

τοῖς19 of 30
G3588

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

μετ'20 of 30

“to them that were with”

G3326

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

αὐτοῦ21 of 30

“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

οὓς22 of 30

“which”

G3739

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

οὐκ23 of 30

“not”

G3756

the absolute negative (compare g3361) adverb; no or not

ἔξεστιν24 of 30

“it is”

G1832

so also ???? <pronunciation strongs="ex-on'"/> neuter present participle of the same (with or without some form of g1510 expressed); impersonally, it

φαγεῖν25 of 30

“eat”

G5315

to eat (literally or figuratively)

εἰ26 of 30
G1487

if, whether, that, etc

μὴ27 of 30
G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

μόνους28 of 30

“alone”

G3441

remaining, i.e., sole or single; by implication, mere

τοὺς29 of 30
G3588

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

ἱερεῖς30 of 30

“the priests”

G2409

a priest (literally or figuratively)

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 6:4 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 6:4 from Treasury of Scripture Knowledge

Leviticus 24:5-9

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