Deuteronomy 5:13

Translation
King James Version
Six days thou shalt labour, and do all thy work:
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KJV (with Strong's)
Six H8337 days H3117 thou shalt labour H5647, and do H6213 all thy work H4399:
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Complete Jewish Bible
You have six days to labor and do all your work,
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Berean Standard Bible
Six days you shall labor and do all your work,
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American Standard Version
Six days shalt thou labor, and do all thy work;
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World English Bible Messianic
You shall labor six days, and do all your work;
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Geneva Bible (1599)
Sixe dayes thou shalt labour, and shalt doe all thy worke:
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Young's Literal Translation
six days thou dost labour, and hast done all thy work,
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See also
Ezekiel 20:12Exodus 35:2Exodus 35:3Luke 13:14Luke 13:16Exodus 23:12Luke 23:56
In the KJVVerse 5,067 of 31,102

Study This Verse

SUMMARY

Deuteronomy 5:13, a foundational command within Moses' reiteration of the Decalogue, establishes the divine expectation for human labor and productivity. It meticulously outlines the six-day period during which all necessary work is to be diligently performed, thereby setting the essential rhythm of activity that precedes and gives profound meaning to the subsequent command for Sabbath rest. This verse underscores God's original design for humanity as active participants in His creation, diligent stewards of their time and resources, and responsible in their vocations, all within a divinely ordained cycle of purposeful work and sacred rest.

CONTEXT

  • Literary Context: Deuteronomy 5:13 is intricately woven into Moses' powerful and deeply pastoral address to the new generation of Israelites on the plains of Moab, poised to enter the Promised Land. This chapter, commencing with Moses' call to "hear, O Israel, the statutes and the judgments" in Deuteronomy 5:1, serves as a solemn covenant renewal ceremony, emphasizing the enduring nature and ethical demands of God's law. Specifically, verse 13 functions as the essential prelude to the detailed Sabbath command articulated in Deuteronomy 5:14, mirroring its counterpart in Exodus 20:9 from the original Sinai revelation. However, in Deuteronomy, Moses' tone is imbued with a fervent appeal for heartfelt obedience, explaining the rationale behind the commands for the people's welfare and flourishing in the land. The command to work diligently for six days is not merely a practical instruction but a divine prerequisite, shaping the people's understanding of time, responsibility, and the sacredness of rest.
  • Historical & Cultural Context: For the Israelites, on the cusp of transitioning from a nomadic wilderness existence to a settled agrarian life in Canaan, the command to labor six days was profoundly practical and culturally transformative. Work, in this ancient Near Eastern context, was not merely a means of survival but a divinely ordained activity, reflecting God's own creative work in Genesis 1. Unlike the often capricious or idle deities of surrounding cultures who demanded subservience without themselves engaging in labor, Yahweh is presented as the active, working God who creates, sustains, and orders the cosmos. Humanity, made in His image, is called to participate in this productive activity. The structured work week also provided a crucial framework for societal order, economic stability, and personal responsibility, contrasting sharply with the potential for idleness or oppressive, unending labor cycles common in other ancient societies. The emphasis on "all thy work" implied a comprehensive engagement with one's responsibilities, whether agricultural, artisanal, or domestic, preparing the community for a collective, unified observance of the Sabbath.
  • Key Themes: Deuteronomy 5:13 contributes significantly to several overarching themes within the book and the broader Pentateuch. Firstly, it establishes the Divine Mandate for Work, affirming that labor is not a curse but a fundamental aspect of human dignity and purpose, echoing the initial command to Adam to "work and keep" the Garden in Genesis 2:15. This theme elevates daily tasks to a sacred calling. Secondly, the phrase "and do all thy work" emphasizes Diligence and Wholeness in Labor, promoting a robust work ethic where tasks are completed thoroughly and responsibly. This principle resonates throughout wisdom literature, as seen in Proverbs 13:4 which promises prosperity to the diligent. Thirdly, and most critically, this verse serves as the essential Preparation for Rest, highlighting the divinely ordained rhythm of six days of labor followed by one day of sacred rest. It underscores that true, guilt-free rest is earned through diligent work, creating a sacred cycle that reflects God's own pattern of creation and rest found in Genesis 2:2-3. This rhythm is foundational to the covenant relationship, teaching Israel about God's ordering of time and their participation in His creational design for human flourishing.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • labour (Hebrew, ‘âbad', H5647): This verb is exceptionally rich, encompassing not only physical work, toil, or service but also cultivation and, significantly, worship. In the context of Deuteronomy 5:13, it signifies the active and purposeful engagement of one's faculties—physical, mental, and spiritual—in productive tasks. The use of ‘âbad' here connects human labor directly to the concept of serving God and fulfilling one's purpose within the covenant, implying that work itself, when performed diligently and with integrity, can be an act of devotion and obedience to the divine will.
  • do (Hebrew, ‘âsâh', H6213): This primitive root is broad in its application, meaning "to do or make" in the widest sense, encompassing accomplishment, execution, preparation, and performance. In this verse, coupled with "labour," it emphasizes the active carrying out and completion of tasks. It moves beyond mere effort to the successful execution and fulfillment of one's responsibilities. The imperative "do" underscores the active, volitional aspect of work, demanding not just presence but productive engagement and completion.
  • work (Hebrew, mᵉlâʼkâh', H4399): This noun refers to one's occupation, business, specific tasks, or undertakings. It denotes both the outcome or product of one's labor and the activity itself. The phrase "all thy work" (כָּל־מְלָאכְתֶּךָ, kol-mela'khtekhā) emphasizes the comprehensive nature of the command, indicating that every aspect of one's professional, domestic, and personal responsibilities falls under this mandate for diligent activity during the six days. It covers all the "business" or "employment" that a person is engaged in.

Verse Breakdown

  • "Six days thou shalt labour": This clause establishes the divinely appointed duration for human productive activity within the weekly cycle. It is a prescriptive command, setting a clear boundary for the work week, mirroring the six days of God's creation. The number "six" is not arbitrary; it grounds human patterns of work in God's own creative rhythm, implying a period of sustained, intentional effort that is distinct from the subsequent day of rest. This command is a foundational principle for ordering human time and energy.
  • "and do all thy work": This imperative amplifies the previous clause, emphasizing the quality, thoroughness, and completeness of the labor performed. It is not enough merely to "labor" for six days; one must diligently "do all" that is required, fulfilling one's responsibilities thoroughly and without negligence or idleness. This phrase promotes a strong work ethic, encouraging individuals to apply themselves fully to their tasks, ensuring that all necessary duties are completed before the designated time for rest. It speaks to the stewardship of time, resources, and God-given abilities, highlighting that work is not just an activity but a comprehensive engagement with one's calling.

Literary Devices

Deuteronomy 5:13 employs several potent literary devices to convey its profound message. The primary device is Command/Imperative, as the verse is a direct, unyielding instruction from God, delivered through Moses, demanding specific action ("thou shalt labour," "do"). This direct address underscores the non-negotiable nature of the divine expectation for human activity. There is also a clear use of Juxtaposition, as this command for six days of diligent labor stands in stark contrast to the subsequent command for the seventh day of rest, creating a rhythmic pattern that is central to the Decalogue's structure and the very fabric of covenant life. The phrase "all thy work" functions as a form of Merism, implying the totality and comprehensiveness of human endeavor, encompassing every task and responsibility, from the grandest to the most mundane. Furthermore, the verse contributes to the overarching Didacticism of Deuteronomy, serving as a foundational teaching on the proper ordering of human life, time, and activity in relation to God's will, instructing Israel in the wisdom necessary for flourishing in the land.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 5:13 articulates a profound theological truth: work is not a curse or a necessary evil, but a divine mandate, an integral part of human existence designed by God. It reflects God's own nature as a working Creator, and humanity, made in His image, is called to participate in this productive activity as an act of worship and stewardship. This command establishes a sacred rhythm of life—six days for diligent labor, followed by one day for sacred rest—which is foundational to human flourishing and the covenant relationship. It teaches the dignity of labor, the necessity of diligence, and the wise stewardship of time, preparing the heart and hands for true rest and worship. This divinely ordained pattern prevents both the pitfalls of idleness and the dangers of workaholism, fostering a balanced life rooted in God's wisdom and His design for His people.

REFLECTION AND APPLICATION

Deuteronomy 5:13 offers timeless wisdom for believers today, reminding us that our daily work is not merely a secular activity but a sacred sphere for divine engagement and an act of worship. It calls us to embrace our vocations with diligence, integrity, and excellence, understanding that every task, whether grand or mundane, can be performed as unto the Lord. This verse encourages a robust work ethic, urging us to complete our responsibilities thoroughly and without procrastination, thereby honoring God with our time and effort. It challenges the modern tendency to compartmentalize life, asserting that our labor is an integrated part of our spiritual walk. Furthermore, by defining the six days of labor, it sets the stage for the essential rhythm of rest, teaching us that diligent work is the necessary prelude to true, guilt-free Sabbath rest. This divine balance prevents both the pitfalls of idleness, which can lead to poverty and moral decay, and the dangers of workaholism, which can lead to burnout and neglect of spiritual and relational health. It guides us toward a life ordered by God's wisdom, where productivity and rest are both valued, integrated, and seen as expressions of our faith.

Questions for Reflection

  • How does understanding your daily work as a "divine mandate" transform your attitude and approach to your tasks and responsibilities?
  • In what specific ways can you apply the principle of "doing all thy work" to your current responsibilities, ensuring greater diligence, thoroughness, and excellence?
  • How does your current approach to work prepare you for, or perhaps hinder, your ability to truly rest and observe a day of worship and spiritual refreshment?
  • What practical steps can you take this week to better integrate the divinely ordained rhythm of diligent work and intentional rest into your personal and professional life?

FAQ

Does "all thy work" mean I should work constantly for six days without breaks or personal time?

Answer: No, "all thy work" emphasizes diligence and completeness in one's tasks during the six designated days, not incessant, uninterrupted labor. It means to apply oneself fully to one's responsibilities and to ensure that necessary duties are completed thoroughly and without sloth. It does not preclude taking appropriate breaks, eating meals, engaging in necessary personal care, or enjoying family time within the framework of a productive workday. The command is about purposeful activity and fulfilling one's responsibilities with integrity, not about a literal 24/7 work schedule for six days. The broader context of the Law promotes wisdom, balance, and human flourishing in all aspects of life, recognizing the need for sustenance and rest even within the work period.

Is this verse still relevant for Christians today, especially with different work schedules and the concept of Sunday rest?

Answer: Absolutely. While the specific legalistic observance of the Sabbath has found its ultimate fulfillment in Christ (as discussed in Colossians 2:16-17), the underlying principles of Deuteronomy 5:13 remain profoundly relevant for believers today. The divine mandate for work, the call to diligence and excellence in all our endeavors, and the wisdom of a rhythm of work and rest are timeless. Christians are called to work heartily, as unto the Lord and not unto men (Colossians 3:23), and to honor God with their time, talents, and vocations. The principle of dedicating a significant portion of our week to productive labor, followed by intentional rest, worship, and spiritual renewal, remains a wise and God-honoring pattern for human flourishing, regardless of the specific day of rest observed.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 5:13, with its command for six days of diligent labor preceding the sacred Sabbath rest, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the quintessential worker, perfectly embodying the divine mandate for labor. Throughout His earthly ministry, Jesus diligently performed "all His work," tirelessly proclaiming the Kingdom of God, healing the sick, teaching the multitudes, and ultimately, accomplishing the Father's redemptive will on the cross. He declared, "My Father is working until now, and I am working" (John 5:17), underscoring His continuous, purposeful activity. His life was one of complete and perfect obedience, culminating in the ultimate work of redemption for humanity. When He cried out "It is finished" on the cross (John 19:30), He signaled the triumphant completion of His redemptive labor, after which He entered into His glorious rest, powerfully foreshadowed by His resurrection and ascension. For believers, our work is now transformed by Christ. We are called to labor diligently, not to earn salvation, but as an overflow of our gratitude and a reflection of our new identity in Him, knowing that our "labor in the Lord is not in vain" (1 Corinthians 15:58). Our "rest" is not merely a cessation of physical labor but a spiritual rest found in Christ's finished work, where we cease from our own striving to earn righteousness and enter into His peace and the promised Sabbath rest for the people of God (Hebrews 4:9-10). Thus, the rhythm of work and rest in Deuteronomy 5:13 powerfully points to the diligent labor of Christ on our behalf and the eternal rest we find solely in Him.

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Commentary on Deuteronomy 5 verses 6–22

Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–22. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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