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Commentary on Exodus 31 verses 12–18
Here is, I. A strict command for the sanctification of the sabbath day, Exo 31:13-17. The law of the sabbath had been given them before any other law, by was of preparation (Exo 16:23); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law (Exo 23:12); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day.
1.The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you (Exo 31:13), and again, Exo 31:17. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa 56:2. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you (Exo 31:14), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it." (3.) It is the sabbath of rest, holy to the Lord, Exo 31:15. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. Exo 31:16. This was to be one of the most lasting tokens of that covenant which was between God and Israel.
2.The law of the sabbath. They must keep it (Exo 31:13, Exo 31:14, Exo 31:16), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe.
3.The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, Exo 31:17. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours.
4.The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people (Exo 31:14); he shall surely be put to death. Exo 31:15. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of.
II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount (Exo 24:12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, Exo 31:18. 1. The ten commandments which God had spoken upon mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam - for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, Exo 24:12, that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, Co2 3:3. 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ.
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SUMMARY
Exodus 31:12 functions as a crucial introductory statement, marking a fresh divine revelation from Yahweh to Moses. Following the extensive and intricate instructions for the Tabernacle's construction and the appointment of its skilled artisans, this verse signals a significant thematic transition. It prepares the reader for a shift in focus from the sacred space of worship to the equally vital sacred time of worship—the Sabbath—underscoring God's direct, authoritative, and ongoing communication with His chosen leader, thereby establishing the foundational nature of the commands that follow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 31:12, though succinct, employs several significant literary devices that amplify its meaning and impact. The most prominent is Formulaic Language, specifically the "And the LORD spake unto Moses, saying" (וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר) introductory formula. This is a recurring literary convention throughout the Pentateuch, serving as a powerful and unmistakable marker of divine revelation and authority. Its repetition establishes a predictable pattern, signaling to the reader that what follows is a direct, authoritative word from God, carrying immense weight and requiring absolute obedience. This formula also functions as a crucial Transition Marker, clearly delineating distinct sections of divine instruction. In this immediate context, it signals a significant shift from the detailed architectural plans of the Tabernacle to the equally vital spiritual and communal observance of the Sabbath. Furthermore, there is an element of Repetition of the theme of divine communication, reinforcing God's active involvement in the lives of His people and His consistent, personal revelation of His will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:12 serves as a profound reminder of God's active, personal, and ongoing communication with humanity, a foundational tenet of biblical theology. It underscores the concept of divine revelation, where the transcendent God chooses to make Himself known and to express His will to His creation, not leaving humanity to grope in the dark. This verse emphasizes that God's commands are not arbitrary but are foundational to His covenant relationship with His people, designed to shape their identity, worship, and daily life. The strategic transition to the Sabbath command highlights the holistic nature of God's law, encompassing both sacred space (the Tabernacle) and sacred time (the Sabbath), thereby demonstrating His ultimate sovereignty over all aspects of existence and His desire for a people set apart for Him.
REFLECTION AND APPLICATION
Exodus 31:12, despite its brevity as an introductory phrase, holds profound and enduring implications for contemporary believers. It serves as a powerful reminder that our faith is deeply rooted in the reality of a speaking God—a God who initiates communication, reveals His very character, and articulates His divine will for His creation. Just as Moses was called to listen intently and faithfully convey God's word, we too are called to be attentive and receptive listeners to divine instruction. This verse encourages us to approach Scripture not merely as ancient literature or historical record, but as the living, active Word of God, recognizing that within its sacred pages, the LORD continues to speak "unto us, saying." Our spiritual growth, our capacity for obedience, and our understanding of God's purposes are directly tied to our willingness to hear, internalize, and respond to His voice, allowing His commands to shape our lives, our worship, and our understanding of His sovereign plan. It calls us to cultivate a posture of humility and profound receptivity, acknowledging that all true wisdom and guidance originate from Him.
Questions for Reflection
FAQ
Why is it important that "the LORD spake unto Moses"?
Answer: This phrase is absolutely crucial because it unequivocally establishes the divine authority and ultimate origin of the subsequent commands. It signifies that the instructions regarding the Sabbath (and indeed, all other laws and directives in the Pentateuch) are not human inventions, cultural adaptations, or merely Moses's own ideas, but are direct, unambiguous revelations from Yahweh, the self-existent, covenant-keeping God of Israel. This divine authorship imbues the commands with ultimate weight and binding power, ensuring that Israel understood they were obeying God Himself, not merely a human leader. It underscores the foundational biblical principle that God actively communicates His will to His people, a theme central to the entire biblical narrative, from the very beginning in Genesis to the final revelation in Revelation.
What is the significance of this verse appearing after the Tabernacle instructions and before the Sabbath commands?
Answer: The precise placement of Exodus 31:12 is highly significant and intentional. It acts as a divine interjection and a critical transitional marker. After the extensive and meticulously detailed instructions for building the physical dwelling place for God—the Tabernacle—this verse signals a profound shift to a different, yet equally vital, aspect of Israel's covenant relationship: the observance of sacred time through the Sabbath. By re-emphasizing God's direct communication to Moses at this precise juncture, it highlights the immense importance of the Sabbath as a sign of the covenant (as explicitly stated in Exodus 31:13), placing it on par with the Tabernacle itself as a central, distinguishing element of Israel's identity, worship, and relationship with God. It powerfully demonstrates God's comprehensive sovereignty over both sacred space and sacred time.
CHRIST-CENTERED FULFILLMENT
While Exodus 31:12 directly addresses God's communication to Moses concerning the Old Covenant, it finds its ultimate fulfillment and deepest resonance in the person and redemptive work of Jesus Christ. The "LORD" who spoke to Moses, revealing His will and establishing His covenant, is the very God who, in the fullness of time, "has spoken to us by his Son" (Hebrews 1:1-2). Jesus is the Word made flesh (John 1:14), the supreme, perfect, and final revelation of God's character, will, and redemptive plan. Just as Moses mediated the Old Covenant, delivering God's commands, Jesus is the mediator of a new and better covenant (Hebrews 8:6), through whom God's ultimate plan for salvation is not merely revealed but fully accomplished. The commands given through Moses, including the Sabbath, pointed forward to Christ, who is declared to be Lord of the Sabbath (Mark 2:28) and our true, eternal rest (Matthew 11:28-30). Thus, Exodus 31:12, with its emphasis on direct divine communication, foreshadows the perfect and complete communication of God's truth, grace, and salvation embodied in Jesus, the living Word, who continues to speak to His people through the Holy Spirit and the inspired Scriptures (John 16:13), drawing us into an even more profound relationship with the speaking God.