This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Lord of the Sabbath” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, May 13, 1990.

Chapter 12, verses 1 through 8, and then we will return to the Old Testament again to examine the story of Ahimelech in more detail. This is Matthew 12, verses 1 through 8. At that time, Jesus was walking on the Sabbath through the grain fields, and his disciples became hungry. They began to pick the heads of grain and eat.

When the Pharisees saw this, they said to him, “Look, your disciples are doing what is not lawful to do on the Sabbath.” But he replied to them, “Have you not read what David did when he was hungry? He and those with him entered the house of God and ate the consecrated bread, which was not lawful for him to eat, nor for those with him, but only for the priests.”

Or have you not read in the law that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here. If you had known what this means—’I desire mercy, not sacrifice’—you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.”

Then turning back to 1 Samuel once more, chapter 21, verses 1 to 7. This is 1 Samuel 21, verses 1 to 7.

Then David came to Nob, to Ahimelech the priest, and Ahimelech came trembling to meet David. He said to him, “Why are you alone, and no one is with you?” David answered Ahimelech the priest, “The king has commissioned me with a matter, and he has said to me, ‘Let no one know anything about the matter on which I am sending you, or about which I have commissioned you.’ I have directed the young men to a certain place.”

Now, therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” And the priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread, if only the young men have kept themselves from women.” And David answered the priest and said to him, “Surely women have been kept from us, as previously when I set out, and the vessels of the young men were holy, though it was an ordinary journey. How much more today will their vessels be holy?” So the priest gave him consecrated bread, for there was no bread there except the bread of the presence, which was removed from before the Lord in order to put hot bread in its place when it was taken away. Now, one of the servants of Saul was there that day, detained before the Lord, and his name was Doeg, the Edomite, the chief of Saul’s shepherds.

Then turning to the twenty-second chapter, beginning with verse eleven and reading through verse twenty. This is chapter twenty-two, verse eleven. Then the king sent someone to summon Ahimelech, the priest, the son of Ahitub, and all his father’s household, the priests who were in Nob, and all of them came to the king. And Saul said, “Listen now, son of Ahitub.” And he answered, “Here I am, my lord.” Saul then said to him, “Why have you and the sons of Jesse conspired against me, in that you have given him bread and a sword and have inquired of God for him, that he should rise up against me by lying in ambush, as it is this day?”

Then Ahimelech answered the king and said, “And who among all your servants is as faithful as David, even the king’s son-in-law, who is captain over your guard and is honored in your house? Did I just begin to inquire of God for him today? Far be it from me.”

Do not let the king impute anything to his servant or to any of the household of my father, for your servant knows nothing at all of this whole affair. But the king said, “You shall surely die, Hamilech, you and all your father’s household.” And the king said to the guards who were attending him, “Turn around and put the priests of the Lord to death, because their hand also was with David, and because they knew that he was fleeing and did not reveal it to me.” But the servants of the king were not willing to put forth their hands to attack the priests of the Lord. Then the king said to Doeg, “You turn around and attack the priests.” And Doeg, the Edomite, turned around and attacked the priests, and he killed that day eighty-five men who wore the linen ephod. And he struck Nob, the city of the priests, with the edge of the sword, both men and women, children and infants, also oxen, donkeys, and sheep; he struck them with the edge of the sword. But one son of Ahimelech, the son of Ahitub named Abiathar, escaped and fled after David.

It was virtually impossible for me to pass from this morning’s message without further comment on what we have read out of 1 Samuel. A number of things deserve further comment, two of which are the figure of Ahimelech himself, as he is described for us in 1 Samuel, and also what we might observe from the parallel passage in Matthew 12, verses 1 through 8.

Ahimelech is one of those remarkable figures from Scripture. One that is liable to fall through the cracks simply because we so quickly pass over the reference to him, or because we are unwilling to spend the time reflecting upon him and his significance. Well, here he is, this fellow Ahimelech. Maybe you do not remember hearing much about him before today. You might have noted that in the New Testament texts, the figure of Abiathar is mentioned, who is actually Ahimelech’s son.

We have read of Abiathar here at the end of our scripture reading this evening, in verse 20 of 1 Samuel 22. But here is this figure—a priest named Ahimelech—who appears in the context now of David’s flight from King Saul. Ever since David triumphed over Goliath, as recorded in the seventeenth chapter of 1 Samuel, the tensions between Saul and David have been clearly evident, and they have been growing throughout this time to the point that David flees from the presence of Saul. Saul’s anger has now reached its peak, and David, with Jonathan’s help, has fled for his life. This is recorded in the twentieth chapter of 1 Samuel. Thus, David, whom God has chosen and secretly anointed by Samuel, is a fugitive from the king’s anger.

He, with his companions, has fled from Saul’s court, which has been established in Saul’s hometown of Gibeah, a town in the territory of Benjamin, just north of the territory belonging to Judah. But now David is moving southward into the territory of Judah, and he comes to the sanctuary in the city of Nob, N-O-B, a mountain town east of Jerusalem.

This town may have further significance; I am speculating here. Some have suggested that the town of Nob is located at the site of the New Testament town of Bethphage, the town mentioned in connection with Jesus’ journey to Jerusalem and from which he traveled on the day of the triumphal entry into Jerusalem. This place is most likely on the eastern slopes of the Mount of Olives, lying to the east of Jerusalem itself. As for Jerusalem at this time, it remains unconquered. It is still in the hands of the Jebusites, a Canaanite tribe, and will not pass into the full possession of the Israelites until David himself accomplishes that mission.

The sanctuary is now at Nob, and this city has become a refuge city for the priests of the Lord at this time in Israel’s history. It was established as a refuge city for the priests of the Lord because of the destruction of the previous site where the priests had gathered. That site was Shiloh, where Eli had conducted his ministry. Now, prominent among the priests at Nob is Ahimelech, who may well be the high priest, the chief priest among the priests at Nob.

He is the son of Ahitub, who is the son of Phinehas, who is the son of Eli. This is his family tree. You can trace it yourself by checking 1 Samuel 14, verse 3. Ahimelech and the other priests, as we see from 1 Samuel 22, were many in number. They were executed by Doeg. Ahimelech and the other priests were carrying out their prescribed service to the Lord, for the tabernacle had been set up there. It is clear that the table for the showbread was present, because that is the table from which the bread was taken to give to David. Thus, the tabernacle and the services related to the tabernacle were located at Nob with the priests, and Ahimelech was serving as the chief priest at this time.

There are indications in the text, specifically in 1 Samuel 21, a passage we have read, that David’s arrival at Nob is connected to the Sabbath day. This is an interesting detail in itself. The connection becomes evident in relation to the consecrated bread. We are told that the consecrated bread was due to be removed from before the Lord, as stated in verse 6 of the passage. According to the law, as recorded in Leviticus 24, verse 8, the bread was removed weekly from before the Lord on the Sabbath. Every Sabbath, new bread was brought in, and the old bread was taken out. The old bread then became the provision given to the priests, who ate the bread that had been removed from the presence of the Lord.

Also we have this figure, Doeg, and it may well be that this man, although an Edomite, is mentioned in verse 7. It may be that his presence there was due to being detained before the Lord in Nob. The reason may be that he found himself in the region of Nob, or at Nob, the city of Nob, on the Sabbath day. He was caught there on the Sabbath and could not continue his journey. The practice of the Jews was that one was permitted only a limited distance to travel on the Sabbath, so there he was, detained. Not because he was a worshipper of the Lord, but because he was within the territory of Israel and served as a servant of the King of Israel, he was obligated to follow the laws and statutes of Israel. Now, if it is the Sabbath, and that seems likely, David’s presence at Nob is very interesting.

For he may have planned his flight in such a way as to arrive at the house of God on the Sabbath day. He may have fled to the house of God in order to seek the Lord. He may have gone to the house of God in order to seek encouragement and receive rest, to have peace provided through God’s presence, as God had promised to be especially present at the sanctuary. As David says elsewhere, “My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh cry out for the living God.” Now, the haste with which David has fled has left him without provisions. He has no food for himself or his companions. So he comes to Nob, the city of the priests, not only on the Sabbath, but hungry.

You could reflect on that a little. He comes to the house of God and into the presence of God in order to be fed and nourished. But in any case, having arrived, he is greeted now by a priest. You know how I like to reflect on the meaning of names.

The name Ahimelech means “brother of the king.” Brother of the king. Therefore, his name emphasizes his faithfulness, which could be directed in two ways at the same time. It could be directed toward Israel’s king, and in this case, Saul himself. Ahimelech, the priest of the Lord, is a brother to the king, and his heart is united with Israel’s king, Saul. But of course, we can also consider another direction. The king could be God, so that the intention of Ahimelech, the priest of God, is aligned with God, Israel’s true king.

In either case, Ahimelech’s loyalty is emphasized. His faithfulness is evident; he is faithful to the King, whether Saul or the Lord. His loyalty to the King’s house may explain the exchange between him and David. Note how the account begins in the first verse of chapter 21.

It appears that Ahimelech is cautious. We are told that he comes and greets David, trembling. He may be suspicious because he notices that none of the king’s attendants are with David. There were others present, but none of the king’s attendants are with him. He asks, particularly with regard to this matter: Why is this the case, David?

David, not wishing to reveal that he is fleeing from Saul, and knowing this would be especially significant if this man is completely devoted to the king, pretends to be on a secret mission. He claims this mission is one about which even his traveling companions are unaware.

He then asks for provision, and he asks for five loaves of bread. Ahimelech tells him that no ordinary bread is available, only the consecrated bread. As his name suggests, Ahimelech is one who is faithful to the king. He stands to place even this bread—the bread of the Presence, the consecrated bread—at David’s disposal. He does so because he believes that David is an extension of the king himself. David is the emissary and the ambassador of the king. The bread will not be denied him. So loyal is Ahimelech to the king and to the king’s purposes.

Now he says that this bread is available to David for Saul’s sake, provided that David and his men are ritually pure. That is, they have been kept from women. David assures Ahimelech that his custom is to maintain ritual purity even in the course of ordinary missions. How much more, then, in the case of this extraordinary mission, this secret mission upon which Saul has sent him. Therefore, Ahimelech gives the bread to David and to David’s companions. This is an astounding, if not shocking, act for an Israelite priest. At least, that is how it would seem.

For this action of giving the showbread to David, as we have seen, stands contrary to the expressed commandment of the law. Yet, it is an action that is not condemned, but rather praised. And Ahimelech is not judged, but rather commended. So how is it possible for Ahimelech to perform this act, to give the showbread that belonged to the priests, and that according to the law of God, and yet remain uncondemned, and actually be commended for his position? How is it possible?

First of all, as we have already suggested, Ahimelech is acting out of his loyalty to the king. And who is the king? The king is the Lord’s anointed. Even though that person be Saul, he is the Lord’s anointed. In his action, Ahimelech is actually giving place to the one who bears the stamp of God’s promised Messiah—the coming great and final king.

Ahimelech is not then remiss in his loyalty, but with his loyalty he is demonstrating his devotion to the true king, God himself. But the circumstance is deeper yet, because you see Ahimelech unwittingly exhibits his loyalty to David. The truly anointed king, the one upon whom the stamp of messiahship truly and really is impressed, is none other than David, the one before whom he stands. So there is then this messianic dimension, this dimension of messiahship, in this entire transaction.

But note, note the consequence of Ahimelech’s action. Ahimelech will pay for his loyalty to the Lord’s Anointed One. He will pay for his loyalty to the Lord’s Messiah. He will pay for his loyalty to the Lord’s Christ. And he will pay the ultimate price. He will pay with his life. And that is why I have read to you 1 Samuel 22.

Ahimelech pays with his life for his loyalty to the Lord’s Messiah, and that at the hands of Doeg, the Edomite. Now in this, Ahimelech becomes the picture of that iron that is so peculiar to Israel. On the one hand, he will exhibit what is best in Israel, but on the other hand, he will be destroyed by Israel. Ahimelech then will portray for us faithful Israel in the service of Israel’s true king. But in being faithful Israel in the service of Israel’s true King, he will become the victim of faithless Israel, as so many in Israel were. How many of the prophets were executed? How many of those who served God truly, honorably, loyally, were executed? Not by foreigners, not by Gentiles, but by Jews. Is that not the indictment that Jesus brings upon Jerusalem finally?

The streets of Jerusalem have run red with the blood of the prophets, the blood of those who have stood with him and his cause. So in Ahimelech, we see that irony. That irony rises again and again in Israel, while exhibiting the best in Israel, Ahimelech is destroyed by Israel.

I once had a professor of mine tell me that the enemy always comes from outside. For the life of me, this man whom I respect, this man from whom I have learned a great deal, somehow speaks as if he has not read the Bible at all. Not from outside, but from within. From within. And that is why it behooves the people of God to always be on guard, to always watch. Please, do not be naive. And do not become sentimental when it comes to theology and doctrine. Please. These truly are matters of life and death.

The first thing we see in this passage is the remarkable feature of loyalty to the Lord’s anointed. But there is another feature that is equally compelling. You see, this person possesses a merciful spirit. Such a merciful spirit that will not allow him to use the law as an excuse for heartlessness. Let me say that once more. This person possesses a merciful spirit—the spirit that will not allow him to use the law as an excuse for heartlessness. He sees David. David is hungry. His men are hungry. David and his men have nothing. They have no bread. So Ahimelech sees David and his men in need.

And Ahimelech responds to that need with kindness. And in doing so, he does not fear that he has violated the law or attacked its precepts. In this way, the law is properly understood and applied, in line with what we saw this morning in our exposition of Mark chapter 2. And I want you now to take note of the quality and depth of this mercy shown by Ahimelech.

What did Ahimelech do when he gave the bread to David and David’s men? Whose bread was it? We could go that direction. It was priestly bread. It belonged to the priests. The bread was his by law, by statute, by right. There is no other bread available.

So when a priest gives away the bread, he is not merely responding to David’s need, to the fact that David is hungry and requires some form of provision. What Ahimelech is doing is meeting David’s need in such a way that it leaves him without. He gives what is his to David in order that David might have, even though it means he goes without. Isn’t that what the text says?

There is no other bread in Nob. There is no other bread available. So the bread that Ahimelech gives is all the bread that could be given, and when it is given, there is none left. Ahimelech has impoverished himself in order to enrich David. We know how costly that was for him. Ultimately it meant not merely going without bread for a time, but, as we read in 1 Samuel 22, his death. So what is it, then, that Ahimelech is giving? Not just bread, but himself. Ahimelech gives himself. Ahimelech gives his life today. The priest, the high priest gives his life for David and David’s men.

Therefore, in Ahimelech we see not merely the pattern for devotion to Christ, as if David were Christ and Ahimelech were merely a servant of Christ. Much more. In Ahimelech, we see Christ himself. For Christ will not be merely a king, but also a priest. There comes a priest after the order of Melchizedek, but also one after the order of Ahimelech.

This priest takes from an eternal table in a heavenly tabernacle, one not made with hands, such bread that is able to answer the hunger of all the souls of God’s children. And this one responds mercifully to all of his own who cry out to him in their need. Learn about Christ from a priest. A wonderful priest, a great priest of God. For his mercy, of course, Christ will pay with his life.

And in time, the Pharisees will do to Jesus for the mercy found in him what Saul did to Ahimelech for the mercy found in him. It is this message of mercy that is picked up and amplified so well in Matthew’s account of Jesus’ encounter with the Pharisees over the disciples plucking grain on the Sabbath day. Jesus says to the Pharisees in the Matthew account, “If you had known what this means, I desire mercy, not sacrifice, you would not have condemned the innocent.” The point then is that the Pharisees lack what Ahimelech possessed. And what Ahimelech possessed reflects Christ. We too are to reflect Christ. And before need, we are to give and give ourselves in order that the need may be met, as Christ has met all of our needs.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.