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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 31:13 serves as a profound interjection within the detailed instructions for the Tabernacle, emphasizing the Sabbath's paramount significance as a perpetual sign of God's covenant with Israel. This verse reveals the Sabbath as a divine institution designed to remind God's people of His unique relationship with them, underscoring His sovereign role as the one who sets them apart and makes them holy across all generations. It highlights that a deep, experiential knowledge of God is inextricably linked to obedient participation in His designated rhythms of rest and consecration.
CONTEXT
Literary Context: The preceding chapters (Exodus 25-31) are meticulously dedicated to the divine blueprint for the Tabernacle, its intricate furnishings, the priestly garments, and the rituals for consecration. Moses is receiving these elaborate instructions on Mount Sinai, culminating in the anointing of Bezalel and Oholiab with the Spirit of God for their skilled craftsmanship (Exodus 31:1-11). Suddenly, in Exodus 31:12-17, God shifts focus from what Israel is to build to how they are to live, issuing a direct, solemn reminder about the Sabbath. This deliberate interruption is profoundly significant, indicating that while the Tabernacle would visibly symbolize God's presence among His people, the Sabbath signifies God's ownership of His people and their sanctification by Him. It serves as a crucial reminder that even sacred work must yield to sacred rest and the recognition of God's ultimate sovereignty.
Historical & Cultural Context: Israel, having recently been delivered from centuries of Egyptian slavery, was entering a new and foundational phase of covenant relationship with Yahweh. In Egypt, their lives were characterized by relentless labor and oppression, with no concept of a regular day of rest dictated by divine benevolence (Exodus 5:6-9). The institution of the Sabbath was therefore revolutionary, setting them apart from all surrounding cultures, none of which observed a weekly, divinely mandated day of rest for all, including servants and animals (Exodus 20:10). It was a tangible expression of their newfound freedom and their unique identity as God's chosen people, now under His benevolent rule rather than human tyranny. The Sabbath served as a constant, recurring reminder of their deliverance and God's ongoing work of sanctification in their lives, distinguishing them from the idolatrous nations around them who worshipped various deities and observed different calendars.
Key Themes: The command in Exodus 31:13 is deeply interwoven with several core themes present throughout Exodus and the Pentateuch. Foremost is the theme of Covenant, as the Sabbath serves as a perpetual "sign" of the unique relationship between Yahweh and Israel, distinguishing them as His chosen people (Exodus 19:5). This directly relates to Sanctification, as the verse explicitly states God is the one who "doth sanctify you," highlighting His active role in setting His people apart for Himself, a process mirrored in the consecration of the Tabernacle and priesthood (Exodus 29). The Sabbath also underscores Divine Sovereignty and Rest, reminding Israel that their provision and ultimate well-being come from God, not their incessant labor, echoing God's own rest after creation (Genesis 2:2-3). Finally, it reinforces Israel's Identity as a people set apart, called to reflect God's holiness in their daily lives and rhythms.
EXPOSITION AND ANALYSIS
Key Word Analysis
Sabbaths (Hebrew, shabbâth', H7676): Meaning "intermission, i.e. (specifically) the Sabbath." The plural "my sabbaths" (שַׁבְּתֹתַי, shabbatotay) emphasizes not only the weekly Sabbath but also potentially other annual holy days of rest commanded by God (e.g., the various feasts outlined in Leviticus 23). This plural form underscores the comprehensive nature of God's command for Israel to observe these divinely appointed times of cessation from labor, reflecting His own rest after creation (Genesis 2:2).
Sign (Hebrew, ʼôwth', H226): Denoting "a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.; mark, miracle, (en-) sign, token." Here, the Sabbath is explicitly designated as a perpetual ʼôwth between God and Israel. It was a visible, recurring symbol of their unique covenant relationship, marking them as God's peculiar treasure among all peoples (Exodus 19:5). This sign was not merely ritualistic but was intended to foster a deep, experiential knowledge of God's character and His ongoing work in their lives.
Sanctify (Hebrew, qâdash', H6942): A primitive root meaning "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); to appoint, bid, consecrate, dedicate, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly." The declaration "that I am the LORD that doth sanctify you" highlights God's active, sovereign role in making His people holy. Israel did not become holy through their own efforts or rituals, but through God's gracious act of setting them apart for Himself. Observing the Sabbath was an act of acknowledging this divine sanctification, a weekly affirmation that their distinct identity and separation from the world originated solely from Yahweh's power and purpose.
Verse Breakdown
"Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep:": This opening emphasizes the direct, authoritative, and non-negotiable nature of the command, delivered personally by God through Moses to the entire nation. The term "Verily" (אַךְ, 'akh) adds solemnity and certainty, highlighting the gravity of the instruction. The use of "my sabbaths" underscores God's ownership and designation of these sacred times, demanding Israel's faithful observance as a fundamental aspect of their covenant loyalty and obedience.
"for it [is] a sign between me and you throughout your generations;": The Sabbath is here explicitly defined as an ʼôwth (sign), a visible and recurring marker of the unique covenant relationship between Yahweh and Israel. This sign was not temporary but intended to endure "throughout your generations," signifying its perpetual importance as a distinguishing mark of God's chosen people, setting them apart from all other nations and reminding them of their divine origin and destiny. It served as a constant witness to their covenant bond.
"that [ye] may know that I [am] the LORD that doth sanctify you.": The ultimate purpose of the Sabbath as a sign is presented here: for Israel to experientially "know" (יָדַע, yada‘) God as Yahweh, their sanctifier. This knowledge is not merely intellectual but a deep, relational understanding born of obedient participation. By observing the Sabbath, Israel would continually recognize that their holiness, their separation, and their distinct identity as God's people came not from their own works or rituals, but from God's gracious and powerful act of setting them apart for Himself for His purposes.
Literary Devices
The passage employs several significant literary devices that amplify its message. The most prominent is Symbolism, where the Sabbath functions as a profound symbol. It is explicitly called a "sign" (ʼôwth), representing the covenant relationship between God and Israel, God's sanctifying power, and Israel's unique identity as His chosen people. This Symbolism is reinforced by its strategic placement as an Interruption within the detailed Tabernacle instructions. This deliberate pause serves as a powerful rhetorical device, highlighting the paramount importance of the Sabbath, suggesting that even the most sacred physical structures and rituals must be subservient to the spiritual principle of rest and recognition of God's sovereignty. The phrase "that ye may know" utilizes Didactic Language, emphasizing the instructional and revelatory purpose of the Sabbath – it is a means by which Israel is to gain a deeper, experiential knowledge of God's character as their sanctifier. Furthermore, the Repetition of the concept of "keeping" the Sabbath throughout the Mosaic Law underscores its foundational and enduring significance within the covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:13 profoundly connects the Sabbath to Israel's identity as God's sanctified people, emphasizing that their holiness is a divine work, not a human achievement. The Sabbath, as a sign, points both to God's creative power, as demonstrated in His rest after creation, and to His redemptive act of setting Israel apart from the nations. It serves as a weekly reminder that true rest and spiritual distinctiveness flow from acknowledging God's sovereignty and His active presence in their lives. The overarching theological principle here is that obedience to God's commands is not merely an external ritual but a vital means of deepening one's experiential knowledge of Him and participating in His ongoing sanctifying work.
REFLECTION AND APPLICATION
Exodus 31:13 calls us to profoundly consider the rhythms of our lives in light of God's divine design for rest and sanctification. In a world relentlessly driven by constant productivity, achievement, and busyness, the Sabbath principle remains a radical, counter-cultural invitation to cease from our labors and intentionally acknowledge God as the ultimate source of our identity, provision, and holiness. For the modern believer, this is not about legalistic adherence to a specific day, but about cultivating intentional practices of rest, worship, and spiritual renewal that create space for God to work in us. It challenges us to trust that God is sovereign enough to sustain us even when we pause, and that our true worth and distinctiveness come from His work in us, not from our own striving. Embracing this principle allows us to experience deeper intimacy with God, to be continually transformed into His likeness, and to reflect His holiness to a world in desperate need of His peace.
Questions for Reflection
FAQ
Why is the Sabbath command given in the middle of Tabernacle instructions?
Answer: The placement of the Sabbath command in Exodus 31 is highly significant. It serves as a divine interruption, underscoring that while the Tabernacle would be a visible symbol of God's presence among His people, the Sabbath was to be a continuous, internal mark of their identity and their obedience to Him. It emphasizes that even the most sacred work for God must yield to God's sacred time of rest and worship, reminding Israel that their relationship with God and His sanctifying work in them was paramount, even above their service to Him.
What does "my sabbaths" (plural) imply?
Answer: The plural "my sabbaths" (Hebrew: shabbatotay) likely refers not only to the weekly Sabbath (the seventh day of rest) but also encompasses the various annual "sabbaths" or holy days of rest commanded by God throughout the year, such as the Day of Atonement or the first and last days of certain feasts (e.g., Leviticus 23:32). This emphasizes the comprehensive nature of God's command for Israel to observe these divinely appointed times of cessation from labor and consecration.
How is the Sabbath a "sign" between God and Israel?
Answer: The Sabbath was a unique and perpetual "sign" (ʼôwth) that distinguished Israel from all other nations. Unlike surrounding cultures, Israel observed a weekly day of rest for everyone, including servants and animals (Deuteronomy 5:14). This practice served as a tangible reminder of God's creation (He rested on the seventh day, Genesis 2:2) and His redemption (He delivered them from Egyptian slavery, where there was no rest, Deuteronomy 5:15). It was a visible declaration that Yahweh was their God, the one who set them apart and made them holy.
CHRIST-CENTERED FULFILLMENT
Exodus 31:13, with its emphasis on the Sabbath as a perpetual sign of God's sanctifying work, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Covenant Sabbath was a shadow, Christ is the very substance and reality to which it pointed (Colossians 2:16-17). Jesus declared Himself "Lord of the Sabbath" (Matthew 12:8), demonstrating that the Sabbath was made for humanity's benefit, not as a legalistic burden, and that its true purpose was to bring healing, restoration, and life. He offers the ultimate rest for our souls, inviting all who are weary and burdened to come to Him and find true rest (Matthew 11:28-30). Through His finished work on the cross, He has accomplished the perfect sanctification for His people, setting us apart and making us holy once for all (Hebrews 10:10). The "rest that remains for the people of God" (Hebrews 4:9) is not merely a day of the week, but a continuous, spiritual reality found in union with Christ, where we cease from our own works and trust in His completed work for our salvation and ongoing sanctification. Thus, the Sabbath sign points beyond itself to the One who truly sanctifies and provides eternal rest.