Matthew 12:5

KJV

Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?

KJV (with Strong's)

Or {G2228} have ye {G314} not {G3756} read {G314} in {G1722} the law {G3551}, how that {G3754} on the sabbath days {G4521} the priests {G2409} in {G1722} the temple {G2411} profane {G953} the sabbath {G4521}, and {G2532} are {G1526} blameless {G338}?

Complete Jewish Bible

"Or haven't you read in the Torah that on Shabbat the cohanim profane Shabbat and yet are blameless?

Berean Standard Bible

Or haven’t you read in the Law that on the Sabbath the priests in the temple break the Sabbath and yet are innocent?

American Standard Version

Or have ye not read in the law, that on the sabbath day the priests in the temple profane the sabbath, and are guiltless?

Commentary

### SUMMARY
In Matthew 12:5, Jesus continues His defense of His disciples' Sabbath actions by invoking a compelling example from the Mosaic Law: the blameless actions of priests performing their duties in the temple on the Sabbath. This rhetorical question challenges the Pharisees' rigid, legalistic interpretation of the Sabbath commandment, demonstrating that divine service and the inherent needs of worship superseded the strict prohibitions against labor, thereby establishing a precedent for permissible activity on the holy day.

### CONTEXT
* **Literary Context:** This verse is an integral part of a broader confrontation between Jesus and the Pharisees concerning the proper observance of the Sabbath, initiated by the disciples plucking grain on the Sabbath day ([Matthew 12:1-2](/matthew/12-1-2 "Matthew 12:1-2 - Disciples Pluck Grain on the Sabbath")). The Pharisees immediately condemned this as unlawful, prompting Jesus' multi-faceted defense. He first referenced David's eating of the consecrated showbread ([Matthew 12:3-4](/matthew/12-3-4 "Matthew 12:3-4 - David and the Showbread")), an act normally reserved for priests, to establish that human need and divine purpose could, in extraordinary circumstances, take precedence over ritualistic law. Matthew 12:5 then introduces a second, even more direct, scriptural argument from the Law itself, further undermining the Pharisees' narrow interpretation and setting the stage for Jesus' declaration of His authority over the Sabbath ([Matthew 12:6-8](/matthew/12-6-8 "Matthew 12:6-8 - Jesus is Lord of the Sabbath")).
* **Historical & Cultural Context:** First-century Jewish society, particularly among groups like the Pharisees, placed immense emphasis on Sabbath observance, developing an elaborate system of oral traditions and interpretations (halakha) to define what constituted "work." This often led to burdensome regulations that obscured the Sabbath's original intent. The Temple in Jerusalem was the center of Jewish worship, and priestly duties, such as offering sacrifices, preparing the sanctuary, and maintaining the sacred fire, were continuous, daily activities, including on the Sabbath. These tasks, though involving labor, were considered sacred service mandated by God's Law, not ordinary work. Therefore, priests were understood to be exempt from the Sabbath's work prohibitions while performing their sacred duties within the Temple precincts ([Numbers 28:9-10](/numbers/28-9-10 "Numbers 28:9-10 - Sabbath Offerings")).
* **Key Themes:** Matthew 12:5 powerfully contributes to several key themes within the Gospel. Foremost is the theme of **the spirit of the law versus the letter of the law**. Jesus consistently challenged the Pharisees' legalism, arguing that their rigid adherence to external rules missed the deeper, merciful intent of God's commands. The priests' blameless actions on the Sabbath demonstrate that God's **divine mandate and sacred service** take precedence over human interpretations of the law. This also highlights the **purpose of the Sabbath** itself: it was given for humanity's benefit and worship, not as an oppressive burden, a point Jesus explicitly states later in Mark's parallel account: "The sabbath was made for man, and not man for the sabbath" ([Mark 2:27](/mark/2-27 "Mark 2:27 - The Sabbath Made for Man")). Ultimately, this passage foreshadows Jesus' own authority as the "Lord of the Sabbath" ([Matthew 12:8](/matthew/12-8 "Matthew 12:8 - Jesus, Lord of the Sabbath")), asserting His right to interpret and fulfill the Law.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **read (Greek, _anaginṓskō_):** This word implies more than mere casual glance; it refers to a careful, attentive reading, often of sacred texts. By asking, "Or have ye not read in the law," Jesus is challenging the Pharisees' presumed expertise and knowledge of the very Scriptures they claimed to uphold. He suggests that if they had truly understood what they read, they would have recognized the principle He was illustrating.
* **profane (Greek, _bebēlóō_):** Derived from a root meaning "to step across the threshold," this word signifies to desecrate, defile, or treat as common that which is sacred. In the context of the Sabbath, it means to violate its sacred rest by engaging in prohibited work. Jesus uses this word provocatively, acknowledging that the priests' actions *would* ordinarily be considered profaning the Sabbath, yet immediately counters this by stating they are "blameless." This sets up the paradox that their "profanation" is not truly profanation in God's eyes.
* **blameless (Greek, _anaítios_):** This term means innocent, guiltless, or without fault. Despite performing actions that would typically violate the Sabbath, the priests are declared "blameless" because their actions are sanctioned by divine command for the purpose of sacred worship in the Temple. This word is crucial, as it underscores that the Law itself provided for exceptions when higher divine purposes were at stake, directly refuting the Pharisees' accusation of guilt against Jesus' disciples.

#### Verse Breakdown
* **"Or have ye not read in the law,"**: Jesus poses a rhetorical question, directly challenging the Pharisees' knowledge and understanding of their own sacred texts. He implies that the answer should be obvious to those who diligently study the Law, highlighting their selective or superficial reading.
* **"how that on the sabbath days the priests in the temple profane the sabbath,"**: This clause presents the apparent contradiction. Priests engage in labor (slaughtering animals, preparing sacrifices, maintaining the altar) within the Temple on the Sabbath, actions that would otherwise be considered a violation of the Sabbath's rest. Jesus uses the strong word "profane" to acknowledge the surface-level appearance of their actions, setting up the logical tension.
* **"and are blameless?"**: This climactic question resolves the tension. Despite "profaning" the Sabbath in a literal sense, the priests are declared "blameless" by the Law itself. Their actions are not counted as sin because they are performing divinely ordained service within the sacred space of the Temple, demonstrating that God's commands for worship supersede the general prohibition against work on the Sabbath.

#### Literary Devices
Jesus masterfully employs several **literary devices** in this verse to dismantle the Pharisees' argument. The primary device is a **Rhetorical Question**, "Or have ye not read in the law... and are blameless?" This question is not meant to elicit an answer but to make a point, forcing the Pharisees to confront the inconsistency in their own understanding of the Law. By appealing to their presumed knowledge of the Law, Jesus subtly highlights their ignorance or hypocrisy. This rhetorical question also functions as an **Argument from Scripture**, as Jesus directly cites the Law to defend His actions, turning their own weapon (the Law) against them. Furthermore, there is an element of **Irony** in Jesus' statement. He uses the strong word "profane" to describe the priests' actions, acknowledging that by the Pharisees' strict definition, they *would* be profaning the Sabbath. Yet, the Law declares them "blameless," creating a paradox that exposes the flawed, overly legalistic nature of the Pharisees' interpretation, which prioritized outward adherence over divine intent.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly teaches that God's ultimate desire is for mercy and true devotion, not rigid adherence to external regulations that miss the heart of His commands. Just as the priests' necessary work in the Temple was not considered a violation but an act of worship, so too were the disciples' actions, driven by hunger and in the presence of the Lord of the Temple, not a sin. This principle elevates the purpose of the Law—to guide humanity toward God and neighbor—above its mere letter, emphasizing that divine service and human well-being are paramount.

* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")
* [Matthew 9:13](/matthew/9-13 "Matthew 9:13 - I Desire Mercy, Not Sacrifice")
* [Luke 14:5](/luke/14-5 "Luke 14:5 - Rescuing on the Sabbath")

### REFLECTION AND APPLICATION
Matthew 12:5 challenges us to move beyond a superficial, legalistic understanding of faith and to seek the deeper principles that animate God's commands. It calls us to discern God's heart—His priorities of love, mercy, and genuine worship—over mere outward compliance. In our own lives, this means asking whether our actions truly align with God's will and purpose, even if they sometimes appear to deviate from human-made rules or traditions. Are we prioritizing acts of compassion and service, or are we more concerned with maintaining rigid boundaries that may hinder true spiritual growth or ministry? This verse encourages a liberating perspective: true righteousness is not found in burdensome regulations but in a relationship with God that frees us to serve Him and others authentically, recognizing that the Lord of the Sabbath has indeed come to set us free from the bondage of legalism.

#### Questions for Reflection
* **Where in my life might I be prioritizing the "letter of the law" over the "spirit of the law" in my faith or interactions with others?**
* **How does understanding the priests' blamelessness on the Sabbath inform my view of permissible actions in service to God today?**
* **In what ways can I cultivate a heart that prioritizes mercy and genuine worship over rigid adherence to external rules?**

### FAQ

**Why did Jesus use the example of priests in the temple to defend His disciples?**

Answer: Jesus used the example of priests in the temple because it was an undeniable, scriptural precedent that the Pharisees themselves accepted. The Law commanded priests to perform various duties in the temple, including sacrifices and rituals, which involved labor, even on the Sabbath ([Numbers 28:9-10](/numbers/28-9-10 "Numbers 28:9-10 - Sabbath Offerings")). Despite these actions technically being "work," the priests were considered "blameless" because their labor was divinely mandated for sacred worship. By citing this, Jesus demonstrated that the Law itself provided for exceptions when higher divine purposes were at stake, directly paralleling the disciples' actions, which were done in the presence of the "Lord of the Sabbath" ([Matthew 12:8](/matthew/12-8 "Matthew 12:8 - Jesus, Lord of the Sabbath")) and out of necessity.

### CHRIST-CENTERED FULFILLMENT
Matthew 12:5, with its example of blameless priests in the temple, finds its ultimate Christ-centered fulfillment in Jesus Himself. The passage subtly points to Jesus' superior authority and identity, moving beyond the temporary nature of the Old Covenant temple and its rituals. If the priests were blameless for their work in the physical temple, how much more blameless are those who serve in the presence of Christ, who is greater than the temple itself ([Matthew 12:6](/matthew/12-6 "Matthew 12:6 - Something Greater Than the Temple"))? Jesus, as the true High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Our Great High Priest")), fulfills the sacrificial system that the temple service prefigured. His perfect life and atoning death on the cross constitute the ultimate, once-for-all sacrifice ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - One Sacrifice for All Time")), rendering the daily temple rituals obsolete. Furthermore, Jesus declares Himself "Lord of the Sabbath" ([Matthew 12:8](/matthew/12-8 "Matthew 12:8 - Jesus, Lord of the Sabbath")), signifying His sovereign authority over the Law and its interpretation. He embodies the true rest that the Sabbath was meant to foreshadow, inviting all who are weary and burdened to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). Thus, the blamelessness granted to priests in the temple finds its complete and eternal reality in the freedom and grace offered through Christ, who perfectly fulfills the Law and brings true spiritual liberty.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 28:9

¶ And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour [for] a meat offering, mingled with oil, and the drink offering thereof:

Numbers 28:10

[This is] the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.

John 7:22

Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

John 7:23

If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?

Nehemiah 13:17

Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day?

Ezekiel 24:21

Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.