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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.
Let us look at the Decalogue itself. Undoubtedly Moses received on the mount a law to be ministered to the people, written on tables of stone by the finger of God. It is comprised in ten commandments, among which there is no charge of circumcision or of the animal sacrifices which by Christians are no longer offered. In these ten commandments, apart from the observance of the sabbath, I would ask what the Christian is not bound to observe. Of the commands, not to make or worship idols or any other gods but the one true God, not to take God’s name in vain, to honor parents, to avoid fornication, murder, theft, false witness, adultery, and the coveting of that which is another’s—which among these commands can be said not to bind the Christian? What the apostle calls “the letter that kills” is not this law, written on the two tables, but that of circumcision and the other ancient ordinances now done away. For in the law of the tables comes “You shall not covet,” the command by which (says Paul), “though it is holy and righteous and good, sin deceived me and thereby slew me”8—which can only be “the letter killing.”
This law was “written with the finger of God,” and this finger of God the New Testament explicitly identifies with the Holy Spirit. For when one Evangelist has “By the finger of God, I cast out devils,” another says this same thing thus: “By the spirit of God, I cast out devils.” Who would not have this joy in the divine mysteries, when the redemptive doctrine shines with so clear a light, rather than all the powers of this world though they be infused with unwonted peace and happiness?
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SUMMARY
Exodus 31:18 climactically concludes Moses' profound forty-day encounter with God on Mount Sinai, a period during which he received exhaustive divine instructions for the Tabernacle, its sacred services, and the perpetual observance of the Sabbath. This pivotal verse describes the direct, supernatural bestowal of the Ten Commandments upon Moses, meticulously inscribed by God's own hand onto stone tablets. This act profoundly signifies the supreme authority, immutable nature, and foundational role of these commandments as the very testimony of God's enduring covenant with Israel, unequivocally emphasizing their divine origin and distinguishing them from any human decree.
CONTEXT
Literary Context: Exodus 31:18 serves as the profound culmination of an extensive block of divine revelation that began in Exodus 25 and extends through Exodus 31. Following the initial covenant ratification ceremony detailed in Exodus 24, Moses ascended Mount Sinai for a prolonged period of forty days and forty nights, as explicitly recounted in Exodus 24:18. During this intense and intimate communion, God meticulously unveiled the intricate blueprints for the Tabernacle, the sacred vestments for the priesthood, the precise details of worship protocols, and the institution of the Sabbath as a perpetual sign of the covenant between Yahweh and Israel. This verse, therefore, acts as a divine seal upon all the preceding instructions, marking the completion of this monumental period of direct communication and signifying the physical delivery of the core stipulations that would govern Israel's life as God's chosen people.
Historical & Cultural Context: The giving of the Law on Mount Sinai was an unparalleled event in the history of Israel, fundamentally establishing their unique identity as God's covenant people. In the broader ancient Near East, treaties and covenants between suzerains and vassals, or between nations, were commonly formalized with written documents, often inscribed on durable materials like stone or clay tablets to ensure their longevity and authority. However, the divine authorship of the tablets in Exodus 31:18, explicitly stated as "written with the finger of God," sets this covenant apart from all human agreements. This detail asserts God's absolute sovereignty, His direct involvement, and the non-negotiable, divine nature of His commands. The awe-inspiring setting of Mount Sinai, a place visibly marked by God's fiery presence and thunderous voice, further underscored the gravity, holiness, and divine authority of the Law. This moment solidified Israel's foundational legal and moral framework, distinguishing their divinely revealed legal system from the more pragmatic or human-derived laws of surrounding nations.
Key Themes: Exodus 31:18 encapsulates several profound theological and narrative themes central to the book of Exodus and the broader Pentateuch. Firstly, it highlights the theme of Divine Revelation, emphasizing that God actively communicates His will and character to humanity, not through human speculation, but through direct, explicit disclosure. The physical tablets, inscribed by God, serve as tangible proof of this divine initiative. Secondly, the verse underscores the theme of Covenant, specifically the Mosaic Covenant, which established Israel as God's chosen nation with specific obligations and privileges. The "tables of testimony" are the very heart of this covenant, witnessing to its terms. Thirdly, the theme of God's Holiness and Righteousness is paramount, as the Law reflects His perfect moral character and sets the standard for His people's conduct. Finally, the verse reinforces the theme of Divine Presence and Authority, as God's direct action on Sinai, culminating in the inscription of the Law, demonstrates His active governance and His supreme authority over all creation and over His chosen people. This divine inscription underscores the enduring nature of God's moral law, a principle echoed in later prophetic literature, such as Jeremiah 31:33, which speaks of a future covenant where God's law would be written on hearts.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 31:18 employs several powerful literary devices to convey its profound theological message. Anthropomorphism is prominently featured in the phrase "written with the finger of God," attributing a human physical action (writing with a finger) to the transcendent, incorporeal God. This device makes God's direct involvement comprehensible to human understanding, emphasizing His personal and powerful agency in inscribing the Law. Symbolism is also profoundly evident: the "tables of stone" symbolize the enduring, unchangeable, and foundational nature of God's moral law, contrasting sharply with the transient nature of human decrees. The "two tables of testimony" symbolize the covenant itself, serving as a tangible witness to God's agreement with Israel and His expectations for their obedience. Furthermore, the Repetition of "tables" ("two tables of testimony, tables of stone") subtly reinforces the physical reality, importance, and divine artifact status of these commandments.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:18 profoundly establishes the divine origin and absolute authority of God's moral law. The "finger of God" inscription signifies that the Ten Commandments are not human constructs, cultural norms, or philosophical insights, but direct revelations of God's holy character and righteous will. This foundational truth underscores the permanence and universality of these principles, which transcend time and culture, embodying God's unchanging nature. The "tables of testimony" represent the tangible embodiment of the covenant, serving as a constant witness to God's relationship with His people and His expectations for their conduct. This act of divine writing on stone foreshadows a deeper, spiritual inscription of God's law on the human heart, a theme central to the New Covenant where the Spirit writes God's law internally, enabling true obedience from a transformed nature.
REFLECTION AND APPLICATION
Exodus 31:18 serves as a powerful and enduring reminder of the profound truth that God is the ultimate author of moral law. His commandments are not arbitrary rules or suggestions, but rather perfect reflections of His holy, just, and unchanging character, given for humanity's ultimate good, flourishing, and blessedness. The fact that they were "written with the finger of God" elevates them far beyond mere human legislation, imbuing them with absolute authority, eternal relevance, and divine weight. While the Old Covenant, inscribed on external stone tablets, has been superseded by the New Covenant in Christ, the moral principles embedded within the Ten Commandments remain eternally relevant, serving to reveal God's unchanging standard of righteousness and expose humanity's universal need for divine grace and redemption. This verse calls us to cultivate a deep reverence for God's revealed truth, to recognize its unparalleled divine origin, and to allow its timeless principles to profoundly shape our lives, knowing that true freedom, peace, and blessedness are found in humble alignment with His perfect and loving will.
Questions for Reflection
FAQ
Why is it significant that the tables were "written with the finger of God"?
Answer: The phrase "written with the finger of God" is profoundly significant because it emphasizes the direct, supernatural, and undeniable authorship of the Ten Commandments by God Himself. It is an anthropomorphism, meaning it attributes a human characteristic (a finger) to God to help us understand His direct action and power, without implying a physical form. This detail unequivocally distinguishes the Mosaic Law from any human-devised legislation, elevating it to a unique status of divine decree. It signifies that these laws are not suggestions, cultural norms, or human wisdom, but authoritative commands from the Creator, reflecting His perfect character and will. This same powerful imagery is used in Exodus 8:19 when the Egyptian magicians, witnessing a plague they could not replicate, declared, "This is the finger of God," acknowledging a divine, irresistible force at work beyond their capabilities.
What is the meaning of "tables of testimony"?
Answer: The "tables of testimony" (Hebrew: luchot ha'edut) refers to the two stone tablets on which the Ten Commandments were inscribed. The word "testimony" (עֵדֻת, edut) means a witness, a solemn declaration, or a covenant stipulation. Therefore, these tablets served as a tangible witness to the covenant relationship established between God and the nation of Israel at Mount Sinai. They were the physical embodiment of God's revealed will, testifying to His righteous character and His expectations for His people. They were a perpetual reminder of the terms of the covenant, standing as a witness against Israel if they disobeyed, and a witness to God's faithfulness if they obeyed. This concept is further reinforced by their placement within the Ark of the Covenant, which is often called the "Ark of the Testimony" (e.g., Exodus 25:22), highlighting their central role in Israel's worship and covenant life.
CHRIST-CENTERED FULFILLMENT
Exodus 31:18, with its profound depiction of God's law inscribed on stone by His own "finger," finds its ultimate fulfillment and transformative re-inscription in the person and work of Jesus Christ. While the Old Covenant, externally written on stone tablets, powerfully revealed God's perfect standard and, in doing so, exposed humanity's inherent inability to perfectly keep it (Romans 3:20), Jesus came not to abolish the Law but to fulfill it completely (Matthew 5:17). He is the living Word of God, the perfect embodiment of divine truth and righteousness, through whom God's character and will are fully and perfectly revealed (John 1:1-14). The very "finger of God" that once wrote on stone now works through the Holy Spirit to write God's law not on external tablets of stone, but profoundly on the "tablets of human hearts" (2 Corinthians 3:3). Through Christ's atoning sacrifice, the righteous demands of the Law are perfectly met, and in the New Covenant, believers are empowered by the Holy Spirit to live according to God's will, not out of external compulsion or fear of judgment, but from an internal desire and a divinely transformed nature (Jeremiah 31:33; Hebrews 8:6-13). Thus, the divine authorship of the Law in Exodus 31:18 points forward to the greater, redemptive work of Christ, who enables a deeper, more intimate relationship with God, where His law is internalized, cherished, and lived out by grace, leading to true righteousness.