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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.
They were also commanded to keep the holiday of the Sabbath one day in the week, so as to be subjected to no burthen, and I would that being thus released from earthly works they had escaped, carrying with them to that perpetual sabbath of future ages the burthen of heavy crimes. But as God knew how prone to fall the people were, He enjoined a part upon the weaker by the observance of one day, He reserved the fulness for the stronger: the Synagogue observes the day, the Church immortality. In the Law therefore is a part, in the Gospel is perfection.
Indeed by the fleshly sabbath, which was kept according to the letter, the people were ordered to keep free from all servile work on the seventh day. [The meaning of] the spiritual sabbath, in the light of the sevenfold spiritual grace which we have received, is that we should remain on holiday from the unrest of vices not only on one day but every day. For if, according to the Lord’s voice, “Everyone who commits sin is a servant of sin,” it is clear that sins are properly understood as servile works, and we are ordered to walk free of them, as it were on the seventh day, in the partaking of spiritual grace. [We are ordered] not only to keep from wrong deeds but also to devote ourselves to good deeds.
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SUMMARY
Exodus 31:15 stands as a profound declaration within the Mosaic Law, emphasizing the absolute sanctity of the Sabbath day. It unequivocally reiterates God's command for six days of labor to be followed by a seventh day of consecrated rest, designated as holy to the LORD. The verse concludes with a severe pronouncement: any individual who performs work on the Sabbath day "shall surely be put to death." This declaration serves as a stark reminder of the Sabbath's non-negotiable status as a foundational element of Israel's covenant relationship with God and a distinguishing mark of their unique identity among the nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 31:15 employs several powerful literary devices to convey its message with undeniable force. Contrast is immediately evident in the juxtaposition of "Six days may work be done" with "but in the seventh is the sabbath of rest," highlighting the distinct nature and divine purpose of the seventh day. The phrase "sabbath of rest" itself uses Repetition (or a cognate accusative in Hebrew) to intensify the concept of cessation, emphasizing the profound and complete cessation from labor required. The use of the infinitive absolute for the penalty, "he shall surely be put to death" (literally "dying, he shall die"), is a potent form of Emphasis, underscoring the absolute certainty and severity of the consequence. This also functions as a Legal Formula, characteristic of Old Testament law, designed to leave no ambiguity regarding the gravity of the offense. Finally, the declaration that the Sabbath is "holy to the LORD" imbues the day with rich Symbolism, representing God's sovereignty over time, His covenant relationship with Israel, and His demand for their complete devotion and separation from the ways of the world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:15 profoundly connects to several core theological themes that resonate throughout biblical revelation. It reiterates God's absolute sovereignty over time and human activity, establishing a divine rhythm for life that reflects His creative order and ultimate authority. The Sabbath, as "holy to the LORD," is a tangible expression of God's inherent holiness and His demand for His people to reflect that holiness in their lives through obedience and separation. It serves as a perpetual sign of the covenant, a weekly reminder of God's unique relationship with Israel, distinguishing them as His chosen people and a testimony to His redemptive work. Furthermore, it points to God's provision and trustworthiness, as ceasing from work required faith that God would sustain them even without continuous labor. The severe penalty for violation underscores the gravity of covenant disobedience and the seriousness of rebellion against a holy God, demonstrating that the Sabbath was not merely a ceremonial observance but a foundational test of loyalty and faith, impacting the spiritual well-being of the entire community.
REFLECTION AND APPLICATION
While the literal death penalty for Sabbath breaking belongs to the Old Covenant legal system, the enduring principles of Exodus 31:15 offer profound spiritual and practical guidance for believers today. The verse calls us to recognize that God is the Lord of all time and that intentionally setting aside a portion of our lives for rest, worship, and spiritual renewal is not merely a suggestion but a divine invitation and a foundational principle for human flourishing. In a world that often glorifies ceaseless activity, productivity, and the relentless pursuit of more, the Sabbath principle challenges us to trust in God's provision, to prioritize communion with Him over endless toil, and to find our true rest not in idleness but in Him. It encourages us to cultivate rhythms of life that allow for physical restoration, spiritual reflection, and meaningful engagement with God and community, recognizing that true well-being flows from aligning our lives with His divine design. This intentional pause fosters gratitude, deepens our dependence on God, and reminds us that our worth is not defined by our output but by our identity as His beloved children, created in His image to reflect His rhythm of work and rest.
Questions for Reflection
FAQ
Why was the penalty for Sabbath breaking so severe in the Old Testament?
Answer: The severity of the death penalty for Sabbath breaking, as stated in Exodus 31:15, underscores the profound theological and covenantal significance of the Sabbath for ancient Israel. The Sabbath was not merely a ceremonial regulation; it was a foundational sign of the covenant between God and His people (Exodus 31:13). To violate the Sabbath was considered an act of direct rebellion against God's authority, a desecration of His holy time, and a rejection of the covenant itself. It was akin to high treason against the divine King, threatening the spiritual integrity and distinct identity of the entire nation. The penalty served as a stark deterrent, emphasizing the absolute holiness of God and the seriousness of disobedience to His commands within the Old Covenant legal system. It also highlighted the Sabbath's crucial role in distinguishing Israel from pagan nations and reminding them of God as their Creator and Deliverer, who both worked and rested.
Is the command to observe the Sabbath still applicable to Christians today, given the New Covenant?
Answer: While Christians are not under the literal Old Covenant law, including the specific capital punishment for Sabbath breaking, the underlying principles and spiritual truths of the Sabbath remain profoundly relevant. The New Testament teaches that Jesus is the Lord of the Sabbath and that He fulfills the Sabbath's ultimate meaning. The focus shifts from a strict legalistic observance of a particular day to a spiritual rest found in Christ (Matthew 11:28-30). Believers are called to enter into God's rest, which is both a present reality through faith in Christ and a future hope in eternal glory (Hebrews 4:9-11). Therefore, while Christians are not bound to the ceremonial aspects of the Old Covenant Sabbath, the principles of regular rest, worship, trust in God's provision, and setting aside time for spiritual renewal are vital for a healthy Christian life. Many Christians observe Sunday as a day of worship and rest, not as a legal requirement, but as a joyful expression of Christ's resurrection and the new creation He inaugurated.
CHRIST-CENTERED FULFILLMENT
Exodus 31:15, with its severe command concerning the Sabbath, finds its profound Christ-centered fulfillment not in a continued legalistic adherence to its letter, but in the person and redemptive work of Jesus Christ. The Sabbath, as a day of cessation from labor and a symbol of rest, ultimately points to the ultimate rest found in Christ. Jesus declared Himself to be the Lord of the Sabbath, demonstrating His authority over it and revealing its true, spiritual purpose. He did not abolish the Sabbath but fulfilled its deepest meaning, inviting all who are weary and burdened by the demands of the law and the weight of sin to come to Him and find rest for their souls. The spiritual rest offered by Christ is a cessation from the futile works of self-righteousness and a reliance on His finished work on the cross for salvation (Romans 3:28). Furthermore, the Sabbath's weekly rhythm of rest foreshadows the eternal rest that awaits God's people in the new heavens and new earth, a rest that is fully realized in Christ's redemptive work and ultimate return (Hebrews 4:9-11). Thus, the death penalty for Sabbath breaking in the Old Covenant underscores the gravity of rejecting God's provision for rest and life, a gravity that is ultimately borne by Christ Himself, who died to provide the true and lasting rest from sin and striving, bringing us into a new covenant of grace (Hebrews 8:6).