Exodus 31:17

Translation
King James Version
It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.
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KJV (with Strong's)
It is a sign H226 between me and the children H1121 of Israel H3478 for ever H5769: for in six H8337 days H3117 the LORD H3068 made H6213 heaven H8064 and earth H776, and on the seventh H7637 day H3117 he rested H7673, and was refreshed H5314.
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Complete Jewish Bible
It is a sign between me and the people of Isra'el forever; for in six days ADONAI made heaven and earth, but on the seventh day he stopped working and rested.'"
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Berean Standard Bible
It is a sign between Me and the Israelites forever; for in six days the LORD made the heavens and the earth, but on the seventh day He rested and was refreshed.’”
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American Standard Version
It is a sign between me and the children of Israel for ever: for in six days Jehovah made heaven and earth, and on the seventh day he rested, and was refreshed.
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World English Bible Messianic
It is a sign between me and the children of Israel forever; for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.’”
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Geneva Bible (1599)
It is a signe betweene me and the children of Israel for euer: for in sixe dayes the Lord made the heauen and the earth, and in the seuenth day he ceased, and rested.
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Young's Literal Translation
between Me and the sons of Israel it is a sign--to the age; for six days Jehovah made the heavens and the earth, and in the seventh day He hath ceased, and is refreshed.'
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See also
Exodus 31:13Genesis 1:31Genesis 2:2Genesis 2:3Ezekiel 20:12Hebrews 4:10Ezekiel 20:20
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,438 of 31,102

Study This Verse

SUMMARY

Exodus 31:17 powerfully encapsulates the enduring significance of the Sabbath, reiterating its divine establishment as a perpetual sign between Yahweh and the children of Israel. This verse grounds the weekly observance in the foundational act of creation, where the LORD completed His work in six days and rested on the seventh, finding profound satisfaction and renewal. It underscores the Sabbath not merely as a commandment but as a profound theological emblem, marking Israel's unique covenant relationship with God and inviting humanity into a divinely ordained rhythm of rest and spiritual refreshment.

CONTEXT

  • Literary Context: Exodus 31:17 concludes a significant section (verses 12-17) where the LORD reiterates the profound importance of the Sabbath commandment to Moses. This divine instruction is strategically placed immediately after God has given an extensive and elaborate set of details for the construction of the Tabernacle and its sacred furnishings (Exodus 25-31). The interruption of the detailed instructions for sacred work by a forceful re-emphasis on the Sabbath highlights its supreme importance, indicating that even the most dedicated service to God must not overshadow the divine command for rest and worship. This passage serves as a solemn warning that observing the Sabbath is paramount, even above the most holy endeavors, and reinforces the earlier Sabbath command found within the Ten Commandments. The emphasis on the Sabbath here, following the detailed plans for the Tabernacle, also underscores that the Tabernacle, though central to Israel's worship, was itself a work of human hands, whereas the Sabbath was a divine institution, predating the Law and rooted in creation.
  • Historical & Cultural Context: For ancient Israel, recently delivered from centuries of relentless toil and slavery in Egypt, the Sabbath represented a radical, counter-cultural rhythm. Unlike the surrounding pagan nations, who often worked ceaselessly, Israel was commanded to cease from their labor one day a week. This observance distinguished them as a people set apart, a visible marker of their unique covenant identity and their relationship with the Creator God. The Sabbath was not merely a day off; it was a tangible act of obedience and a public declaration of their reliance on Yahweh's provision rather than their own ceaseless labor. It served as a constant reminder of God's sovereignty over time, work, and their very existence, fostering trust and reinforcing their identity as God's redeemed people, a people who could truly rest because their God was at work for them.
  • Key Themes: This verse powerfully contributes to several key themes woven throughout Exodus and the Pentateuch. Primarily, it reinforces the theme of Divine Sovereignty and Creation, grounding the Sabbath command in God's ultimate authority as the Creator of "heaven and earth" (Exodus 31:17). It also highlights the theme of Covenant Relationship and Distinction, as the Sabbath is explicitly called a "sign between me and the children of Israel for ever," marking them as God's peculiar people (Exodus 31:17). Furthermore, it speaks to Sanctification and Holiness, as the Sabbath was a means by which Israel was set apart and made holy, reflecting God's own holiness (Exodus 31:13). Finally, it subtly introduces the theme of Redemption and Rest, reminding Israel of their deliverance from the ceaseless labor of Egyptian slavery into a divinely ordained rhythm of rest and reliance on God, a theme further developed in Deuteronomy 5:15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sign (Hebrew, ʼôwth', H226): This term (H226) refers to a signal, mark, or token that points to an invisible reality or relationship. In Exodus 31:17, the Sabbath is identified as a perpetual ʼôwth between God and Israel, signifying their unique covenant relationship and distinguishing them from all other nations. It serves as a constant, enduring reminder of God's creative power, His redemptive act in delivering them from slavery, and His ongoing sanctifying presence among His chosen people. The Sabbath, as a sign, was meant to perpetually remind Israel of their identity and God's faithfulness, indicating a profound, ongoing relationship.
  • Refreshed (Hebrew, nâphash', H5314): The verb nâphash (H5314) literally means "to breathe," and passively, "to be breathed upon," implying a sense of being revived or refreshed as if by a current of air. When applied to God in this context, it does not imply weariness, exhaustion, or a need for recuperation on the part of the Almighty. Instead, it conveys a profound sense of satisfaction, completion, and delight in His perfect creation. God's "refreshment" signifies a purposeful cessation from creative activity, establishing a divine pattern for humanity to cease from their labors and find contentment, renewed vitality, and spiritual well-being in observing the Sabbath, mirroring God's own delight in His finished work.

Verse Breakdown

  • "It [is] a sign between me and the children of Israel for ever": This opening clause unequivocally establishes the Sabbath as an enduring, perpetual covenant sign. It is a distinguishing mark that identifies the "children of Israel" (H1121, bên, meaning "son" or "descendant," here collectively "children") as God's chosen people (H3478, Yisrâʼêl). The phrase "for ever" (H5769, ʻôwlâm, indicating time out of mind, past or future, or eternity) emphasizes its enduring nature, intended to span generations as a constant reminder of their identity and God's covenant faithfulness.
  • "for [in] six days the LORD made heaven and earth": This clause provides the foundational rationale for the Sabbath, grounding its observance directly in the divine act of creation. It explicitly links the weekly rhythm of human rest to the cosmic pattern established by God Himself. By referencing God's six days (H3117, yôwm) of creative work, and the LORD (H3068, Yᵉhôvâh) making (H6213, ʻâsâh) "heaven" (H8064, shâmayim) and "earth" (H776, ʼerets), the verse underscores God's absolute sovereignty as the Creator of all existence, establishing a divine precedent that permeates the very fabric of time.
  • "and on the seventh day he rested, and was refreshed": This concluding clause highlights God's purposeful cessation from His creative labors on the seventh (H7637, shᵉbîyʻîy) day. His "resting" (H7673, shâbath, meaning to repose or desist from exertion) signifies not fatigue, but the completion and perfection of His work, leading to a state of satisfaction. The subsequent "was refreshed" (H5314, nâphash) further emphasizes His delight and contentment in His perfect creation, setting a divine example and inviting humanity to find similar renewal, contentment, and spiritual satisfaction in observing the Sabbath.

Literary Devices

Exodus 31:17 employs several potent literary devices to convey its profound theological message. The most prominent is Symbolism, where the Sabbath itself functions as a powerful symbol. It is explicitly called a "sign," representing the unique covenant relationship between God and Israel, God's creative power, and His sanctifying presence among His people. It is a tangible, recurring marker of an invisible spiritual reality. Furthermore, there is a clear element of Repetition of foundational themes. The connection of the Sabbath to creation and its designation as a "sign" echo earlier passages, particularly the Sabbath commandment in Exodus 20:8-11 and the creation narrative in Genesis 2:2-3. This repetition serves to underscore the critical importance and foundational nature of the Sabbath within God's law and redemptive plan. Finally, the phrase "he rested, and was refreshed" utilizes Anthropomorphism, attributing human-like actions and sensations (resting, being refreshed) to God. This device is employed not to suggest divine limitation or fatigue, but to help human readers comprehend divine actions in relatable terms, emphasizing God's purposeful cessation and profound satisfaction in His completed, perfect work.

THEOLOGICAL AND THEMATIC CONNECTIONS

The Sabbath, as presented in Exodus 31:17, transcends mere legalistic observance; it is a profound theological statement about the very nature of God as Creator and Sustainer, and humanity's inherent dependence on Him. It establishes a divine rhythm of grace, not just works, pointing to a trust in God's provision and a recognition of His sovereignty over all of life, including time and labor. The Sabbath foreshadows an ultimate rest, a cessation from striving, and a complete reliance on God's finished work. It is a weekly reminder that true identity and flourishing are found not in ceaseless toil, but in acknowledging God's completed creation and His ongoing work of sanctification.

REFLECTION AND APPLICATION

In a world that often glorifies ceaseless activity and measures worth by productivity, the principle embedded in Exodus 31:17 offers a radical counter-cultural call. The Sabbath, as a divine rhythm, invites us to intentional cessation, a deliberate pause from our labors to acknowledge God's sovereignty over our time, resources, and very lives. It is an act of profound faith to trust that God will provide even when we cease from our efforts, and that true flourishing is found in aligning ourselves with His divine order. This verse reminds us that rest is not merely an absence of activity, but a divinely ordained space for spiritual refreshment, worship, and a deeper communion with our Creator. It challenges us to find our identity not in what we produce, but in whose we are, and to discover true renewal in His presence.

Questions for Reflection

  • How does embracing a rhythm of rest, patterned after God's own creation rest, challenge our modern culture's relentless pursuit of productivity and self-sufficiency?
  • In what practical ways can we observe the spirit of the Sabbath today, finding spiritual refreshment and deeper communion with God, even if the specific day of observance differs?
  • How does trusting God with our time and resources, by setting aside periods for rest and worship, deepen our faith and reliance on Him in all areas of our lives?

FAQ

Why is the Sabbath called an "eternal sign" if Christians often observe Sunday or no specific day?

Answer: The term "eternal sign" (Hebrew, ʿôwlām) in the Old Testament often denotes a perpetual, enduring covenant or ordinance for Israel, not necessarily an endless, unchanging legalistic requirement for all humanity across all dispensations. For Israel, the Sabbath was an everlasting sign of their unique covenant relationship with Yahweh and His sanctifying power. In the New Covenant, the principle of rest, worship, and reliance on God's completed work remains, but its form is transformed. Christians recognize Jesus Christ as the fulfillment of the Sabbath rest, entering into His completed work of salvation (as seen in Hebrews 4:9-10). While the specific day of observance may vary or be seen as fulfilled in Christ, the underlying theological truths of God's sovereignty, our inherent need for rest, and the imperative for worship remain eternally valid.

Did God literally need to "rest" and be "refreshed" after creation?

Answer: No, the biblical text does not imply that God was weary or exhausted from His creative work. The Hebrew words for "rested" (šāḇat) and "was refreshed" (nâphash) convey a sense of cessation from activity, completion, satisfaction, and profound delight in His perfect creation. This is an example of anthropomorphism, a literary device where divine actions are described in human terms to help us understand God's nature and actions in a relatable way. God's "rest" signifies the completion of His creative work and His contentment with it, establishing a divine pattern for humanity to cease from their labors and find renewal and satisfaction in Him, rather than implying any divine limitation or need for recuperation.

CHRIST-CENTERED FULFILLMENT

The Sabbath, as presented in Exodus 31:17, serves as a profound foreshadowing of the ultimate rest found in Jesus Christ. While it was an "eternal sign" for Israel, pointing to God's completed work in creation and His covenant relationship, its deepest meaning is fulfilled in the person and work of Christ. Jesus, as the "Lord of the Sabbath" (Matthew 12:8), demonstrated His authority over its legalistic interpretations, revealing its true purpose to bring life, healing, and freedom. Through His finished work on the cross, Christ provides the ultimate cessation from the burdensome toil of trying to earn righteousness by works, inviting all who are weary and burdened to find rest in Him (Matthew 11:28-30). Believers now enter into a spiritual "Sabbath rest" by faith in Him, a rest from striving and a reliance on His perfect righteousness and completed redemption (Hebrews 4:3). The Sabbath, therefore, ultimately points to the new creation in Christ, where believers are continually refreshed and renewed by the Holy Spirit, anticipating the eternal rest and perfect communion in God's presence, where there will be no more sorrow or pain (Revelation 21:4).

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Commentary on Exodus 31 verses 12–18

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. 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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