TRV
Translation
King James Version
Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
Complete Jewish Bible
"Six days you will work, but on the seventh day you are to rest - even in plowing time and harvest season you are to rest.
Berean Standard Bible
Six days you shall labor, but on the seventh day you shall rest; even in the seasons of plowing and harvesting, you must rest.
American Standard Version
Six days thou shalt work, but on the seventh day thou shalt rest: in plowing time and in harvest thou shalt rest.
World English Bible Messianic
“Six days you shall work, but on the seventh day you shall rest: in plowing time and in harvest you shall rest.
Geneva Bible (1599)
Six dayes shalt thou worke, and in the seuenth day thou shalt rest: both in earing time, and in the haruest thou shalt rest.
Young's Literal Translation
`Six days thou dost work, and on the seventh day thou dost rest; in ploughing-time and in harvest thou dost rest.
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In the KJVVerse 2,518 of 31,102
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Commentary on Exodus 34 verses 18–27
18 ¶ The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.
20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
I. Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
II. Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel. In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note, 1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest. 2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
III. The three feasts are here mentioned, with their appendages. 1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15. 2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits. 3. The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
IV. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close, 1. Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word. 2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–27. 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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SUMMARY
Exodus 34:21 powerfully reiterates the divine command for Sabbath rest, establishing its absolute and non-negotiable nature for the people of Israel, even amidst the most demanding and economically vital agricultural seasons. This seemingly counter-intuitive directive served as a foundational lesson in radical prioritization of obedience and trust in God's unfailing provision over human labor and perceived necessities. It is a profound testament to the Lord's sovereignty and His desire for His covenant people to find their ultimate security and well-being in Him alone, rather than in their own ceaseless toil.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 34:21 employs several powerful literary devices to convey its profound message. Repetition is evident in the double command, "thou shalt rest," which strongly emphasizes the non-negotiable and unwavering nature of the Sabbath. This repetition creates a rhythmic cadence that reinforces the consistent and absolute divine expectation for cessation from labor. The verse also utilizes Juxtaposition by placing the command to "work" for six days directly against the command to "rest" on the seventh, highlighting the divinely ordained rhythm of life and the stark contrast between human effort and divine provision. Furthermore, the explicit inclusion of "in earing time and in harvest" serves as a powerful form of Hyperbole or extreme example. By demanding rest even during these most critical and urgent agricultural periods, the text uses an exaggerated scenario to stress that no circumstance, however dire or economically pressing, can override God's decree. This also functions as a specific instance of Covenant Language, characteristic of the stipulations given to Israel, where direct, imperative commands define their unique relationship with Yahweh and test their faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 34:21 profoundly reiterates the sanctity of the Sabbath rest, not merely as a legalistic observance, but as a deeply theological statement about God's character and His relationship with humanity. It is rooted in God's own pattern of resting after creation, establishing a divine rhythm for human life that prioritizes spiritual renewal and trust over relentless toil. The command to rest even during the most economically critical agricultural seasons—earing time and harvest—serves as a radical test of faith, compelling Israel to acknowledge God's ultimate sovereignty as their provider. The Sabbath thus functions as a distinguishing sign of the covenant, a weekly declaration of Israel's allegiance to Yahweh and their dependence on His sustaining power, demonstrating that true security comes from divine provision, not human effort. This principle transcends the agrarian context, inviting all believers to recognize God's ultimate control over their lives and resources.
REFLECTION AND APPLICATION
Exodus 34:21 offers timeless wisdom that transcends its ancient agrarian context, challenging us to re-evaluate our priorities in a world often driven by relentless productivity, the tyranny of urgency, and the insatiable pursuit of more. The underlying principle remains profoundly relevant: humans are designed for a rhythm of work and rest, and intentional cessation from labor is vital for holistic well-being—physically, mentally, emotionally, and spiritually. This verse compels us to examine what we truly prioritize and where our ultimate trust lies. Do we genuinely believe that God is indeed our provider, even when stepping away from perceived opportunities or critical tasks seems counter-intuitive or economically risky? It calls us to resist the pervasive cultural pressure to constantly strive, accumulate, and prove our worth through ceaseless activity, inviting us instead to lean into a posture of faith, acknowledging God's sovereignty over our time, resources, and outcomes. Embracing this principle cultivates a deeper dependence on God, reminding us that our security, flourishing, and peace are ultimately found in His provision and His presence, not in our own ceaseless toil or perceived self-sufficiency. It is a call to trust God with our "harvest" and our "earing time"—the most critical and vulnerable seasons of our lives.
Questions for Reflection
FAQ
Why would God command rest during the most critical agricultural periods like "earing time and in harvest"?
Answer: God commanded rest during these critical agricultural periods precisely to test and build Israel's faith and dependence on Him. In an agrarian society, "earing time" (plowing/sowing) and "harvest" were periods of intense, time-sensitive labor crucial for survival and prosperity. By commanding a complete cessation of work even then, God was teaching His people that their provision ultimately came from Him, not solely from their own strenuous efforts. It was a radical act of trust, demonstrating that God's blessing and supernatural provision could more than compensate for a "lost" day of labor, reinforcing His sovereignty over nature and human endeavor. This command served as a powerful, recurring reminder that obedience to God was to take precedence over all perceived economic necessities or anxieties, fostering a deeper reliance on His faithfulness (see Deuteronomy 8:3).
How does this Old Testament Sabbath command apply to believers today, particularly in a non-agrarian society?
Answer: While the specific legalistic observance of the Sabbath, including its precise day and detailed regulations, is understood by New Testament believers to be fulfilled in Christ (as discussed in Colossians 2:16-17), the underlying principles of Exodus 34:21 remain profoundly relevant. It teaches us the vital importance of rhythmic rest for physical, mental, and spiritual well-being, acknowledging our human limitations and God's sustaining power. More significantly, it calls us to a radical trust in God's provision, challenging us to prioritize Him and His commands over the relentless demands of work, ambition, or perceived financial security. It encourages us to step away from the "tyranny of urgency" and remember that our ultimate source of blessing and security is God, not our own ceaseless toil. For Christians, this points to a deeper spiritual rest found in Christ, who has accomplished all that is needed for our salvation, inviting us to cease from our own works of earning righteousness and enter into His finished work (as seen in Matthew 11:28-30).
CHRIST-CENTERED FULFILLMENT
Exodus 34:21, with its radical command for Sabbath rest even during the most demanding seasons, finds its ultimate and profound fulfillment in Jesus Christ. The Sabbath, as a physical cessation from labor and a sign of the Old Covenant, was always a shadow pointing to a greater spiritual reality: the true and enduring rest offered in Christ. Jesus declared Himself to be the "Lord of the Sabbath" (Mark 2:28), demonstrating His sovereign authority over its regulations and revealing its true, redemptive purpose. He invites all who are weary and burdened by the weight of sin, striving, and the law to come to Him, promising, "I will give you rest" (Matthew 11:28). This rest is not merely physical inactivity but a spiritual cessation from the striving to earn righteousness by works, a rest from the burden of sin and the anxiety of self-reliance. Just as Israel was called to trust God's provision by resting during "earing time and in harvest," believers are called to trust in Christ's finished work on the cross, which provides complete forgiveness, perfect righteousness, and eternal life, making our own efforts for salvation utterly unnecessary. The author of Hebrews speaks of a "Sabbath rest for the people of God," which remains for us, urging us to "enter that rest" by faith in Christ and His completed work (Hebrews 4:9-11). Thus, the ancient command to rest, even in the face of pressing demands, serves as a timeless type, foreshadowing the ultimate, perfect rest found in the Person and redemptive work of our Savior, who has accomplished all things for us.