King James Version

What Does Matthew 12:4 Mean?

Matthew 12:4 in the King James Version says “How he entered into the house of God, and did eat the shewbread , which was not lawful for him to eat, neither for them ...” — study this verse from Matthew chapter 12 with commentary, cross-references, and original Greek word analysis.

“How he entered into the house of God, and did eat the shewbread , which was not lawful for him to eat, neither for them which were with him, but only for the priests?”

Matthew 12:4 · KJV

Context

2

But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

3

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

4

How he entered into the house of God, and did eat the shewbread , which was not lawful for him to eat, neither for them which were with him, but only for the priests?

5

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?

6

But I say unto you, That in this place is one greater than the temple.

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Commentary

KJV Study Commentary
'How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?' Jesus references 1 Samuel 21:1-6 where David, fleeing Saul, ate consecrated bread normally reserved for priests (Leviticus 24:5-9). Jesus's argument is multi-layered: (1) David's human need superseded ceremonial restriction—preserving life trumped ritual rules; (2) David's action, though technically unlawful, wasn't sinful because circumstances justified it; (3) If David could violate ceremonial law for lesser reason (hunger), how much more can disciples of David's greater Son (Jesus) do so? The phrase 'not lawful' (οὐκ ἐξὸν/ouk exon) refers to ceremonial regulation, not moral law. Reformed theology distinguishes between moral law (Ten Commandments, unchanging) and ceremonial law (rituals, sacrifices, now fulfilled in Christ). Jesus wasn't advocating lawlessness but establishing proper priorities: human need matters more than religious ritual (verse 7: 'I will have mercy, and not sacrifice'). This prepares for verse 8's climax: Jesus as 'Lord of the sabbath' has authority to interpret and fulfill the law properly.

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Historical & Cultural Context

The incident Jesus references occurred during Saul's persecution of David (1 Samuel 21:1-6). David, desperate and hungry, appealed to Ahimelech the priest at Nob. The priest gave him showbread (literally 'bread of the Presence')—twelve loaves placed weekly before the Lord in the tabernacle (Exodus 25:30, Leviticus 24:5-9). Only priests could eat this bread after replacing it. David's action violated ceremonial law technically, yet Scripture records no divine condemnation. Jesus cites this to answer Pharisees' complaint about sabbath grain-plucking (Matthew 12:1-2). His logic: if David, though not priest, ate sacred bread without sinning when hungry, how much more can Jesus's disciples satisfy hunger on the sabbath? The Pharisees had created elaborate sabbath regulations far exceeding biblical requirements—the Mishnah lists 39 categories of prohibited work. Jesus cuts through their legalism by appealing to Scripture's own example and proper priorities. This confrontation escalated Pharisaic opposition, contributing to their plot to destroy Him (Matthew 12:14).

Reflection Questions

  1. How do you distinguish between moral laws (binding always) and ceremonial regulations (fulfilled in Christ)?
  2. What does this passage teach about the spirit versus letter of the law—rules serving humanity rather than humanity serving rules?
  3. How can Christians maintain high view of God's law while avoiding Pharisaic legalism that adds human traditions?

Original Language Analysis

Greek · 28 words
πῶς1 of 28

“How”

G4459

an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!

εἰσῆλθεν2 of 28

“he entered into”

G1525

to enter (literally or figuratively)

εἰς3 of 28
G1519

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

τὸν4 of 28
G3588

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

οἶκον5 of 28

“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 28
G3588

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

θεοῦ7 of 28

“of God”

G2316

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

καὶ8 of 28

“and”

G2532

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

τοὺς9 of 28
G3588

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

ἄρτους10 of 28

“the shewbread”

G740

bread (as raised) or a loaf

τῆς11 of 28
G3588

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

προθέσεως12 of 28
G4286

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

φαγεῖν13 of 28

“did eat”

G5315

to eat (literally or figuratively)

ὃυς14 of 28

“which”

G3739

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

οὐκ15 of 28

“not”

G3756

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

ἐξὸν16 of 28

“lawful”

G1832

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

ἦν17 of 28

“was”

G2258

i (thou, etc.) was (wast or were)

αὐτοῦ18 of 28

“for 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

φαγεῖν19 of 28

“did eat”

G5315

to eat (literally or figuratively)

οὐδὲ20 of 28

“neither for”

G3761

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

τοῖς21 of 28
G3588

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

μετ'22 of 28

“them which”

G3326

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

αὐτοῦ23 of 28

“for 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

εἰ24 of 28
G1487

if, whether, that, etc

μὴ25 of 28
G3361

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

τοῖς26 of 28
G3588

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

ἱερεῦσιν27 of 28

“for the priests”

G2409

a priest (literally or figuratively)

μόνοις28 of 28

“only”

G3441

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

Study Guide

Historical Context

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

Theological Significance

Matthew 12:4 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 Matthew 12:4 from Treasury of Scripture Knowledge

Leviticus 24:5-9Exodus 25:30Leviticus 8:31Exodus 29:32-33

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