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Commentary on Exodus 35 verses 1–19
It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.
I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.
II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6.
III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.
IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: -
1.All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3.
2.All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.
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SUMMARY
Exodus 35:2, strategically positioned within Moses' instructions for the Tabernacle's construction, unequivocally reiterates the divine command for Sabbath observance. It designates the seventh day as a sacred day of complete rest, consecrated to the LORD, and sternly warns that any violation of this command through work will incur the capital penalty. This verse profoundly underscores the Sabbath's non-negotiable sanctity as a foundational sign of the covenant and a powerful testament to God's ultimate sovereignty over all time and human labor, even amidst the urgent and divinely mandated task of building His sanctuary.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:2 employs several potent Literary Devices to convey its message with clarity and force. The most prominent is Legal Pronouncement, characteristic of the Mosaic Law, which uses direct, imperative language to establish a clear command and consequence. The structure of the verse itself presents a stark Contrast between the six days of work and the singular, holy day of rest, highlighting the unique status and profound purpose of the Sabbath. The phrase "a sabbath of rest" (Hebrew shabbâthôwn) functions as an Intensifier, emphasizing the absolute and complete nature of the required cessation from labor, signifying a solemn and full rest. Furthermore, the explicit declaration of the death penalty serves as a powerful Deterrent, underscoring the extreme seriousness with which God views the sanctity of this commandment, making it unequivocally clear that Sabbath observance is not optional but foundational to the covenant and the very identity of God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:2 profoundly connects to several core theological principles. It reinforces the theme of God's absolute Sovereignty over time and human activity, establishing a divine rhythm for life that transcends mere human productivity. The Sabbath is presented as a Covenant Sign, a perpetual reminder of God's unique relationship with Israel and His sanctifying power. It is a weekly testament to the Holiness of God and His desire for His people to reflect that holiness in their lives, setting aside time for Him. The severe penalty for disobedience underscores the Gravity of Covenant Breaking and the necessity of absolute obedience to God's commands, demonstrating that God's laws are not arbitrary but carry life-and-death significance for those in covenant with Him.
REFLECTION AND APPLICATION
In a contemporary world that often glorifies relentless productivity, busyness, and constant connectivity, Exodus 35:2 offers a profound and counter-cultural call to intentional rest and spiritual reorientation. While the specific capital penalty of the Old Covenant is not directly applied to believers today, the underlying principle of setting aside time for God, for rest, and for spiritual renewal remains profoundly relevant and vital for human flourishing. This verse challenges us to deeply consider whether we truly acknowledge God's sovereignty over our time, our labor, and our resources, or if we operate under the illusion that our ceaseless efforts are the sole source of our provision, security, and identity. Honoring a day of rest is not merely about physical recuperation; it is a profound act of faith, a declaration that God is our ultimate provider, sustainer, and the source of our true rest. It provides an essential rhythm for holistic human flourishing, allowing for physical, mental, and spiritual replenishment, and fostering a deeper, more dependent relationship with our Creator and Redeemer.
Questions for Reflection
FAQ
Why was the penalty for Sabbath-breaking so severe in the Old Testament?
Answer: The death penalty for Sabbath-breaking, as stated in Exodus 35:2, underscores the extreme gravity of this offense within the Old Covenant. The Sabbath was not merely a ceremonial law; it was a foundational commandment, part of the Decalogue, and a unique, perpetual sign of Israel's covenant relationship with Yahweh (see Exodus 31:13). To violate the Sabbath was to reject God's direct command, to profane a holy institution He had established, and to demonstrate a fundamental rebellion against the covenant itself. It was seen as an act of high treason against the divine King, equivalent in seriousness to other capital offenses like idolatry or murder, because it struck at the heart of Israel's identity as God's chosen people and their allegiance to Him.
Is the Sabbath still a binding command for Christians today?
Answer: For Christians, the understanding of the Sabbath undergoes a significant transformation under the New Covenant. While the Old Testament Sabbath laws were part of the Mosaic Law given specifically to Israel, the New Testament emphasizes that believers are no longer under the legalistic demands of the Law but under grace (see Romans 6:14). Jesus declared Himself "Lord of the Sabbath" (Mark 2:28), indicating His ultimate authority over it and its fulfillment in Him. The early church did not rigidly observe the seventh-day Sabbath but often gathered on the first day of the week to commemorate Christ's resurrection (e.g., Acts 20:7). While the specific legalistic observance of a particular day is not mandated, the underlying principles of rest, worship, and setting aside time for God remain timeless wisdom for human flourishing and spiritual health, finding their ultimate expression in the spiritual rest found in Christ.
CHRIST-CENTERED FULFILLMENT
Exodus 35:2, with its stringent command for Sabbath rest and severe penalty for violation, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The Old Covenant Sabbath, a shadow of things to come, pointed forward to a deeper, spiritual rest that humanity could only truly find in God. Jesus, as the "Lord of the Sabbath" (Mark 2:28), did not abolish the Sabbath but revealed its true meaning and purpose, declaring that "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27). He invited all who are weary and burdened by the weight of sin and legalistic striving to "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). This rest is not merely a cessation from physical labor but a profound spiritual rest from the burden of sin, the condemnation of the Law, and the futile striving to earn righteousness through human works. The author of Hebrews speaks of a "Sabbath rest" that remains for the people of God, which is entered into by faith in Christ, signifying salvation and peace in Him, a cessation from our own works as God ceased from His (Hebrews 4:9-10). Thus, the death penalty for Sabbath-breaking in the Old Covenant foreshadows the spiritual death that inevitably results from rejecting God's ultimate provision of rest and salvation in Christ. In Him, the perfect obedience to the Law is fulfilled, and believers receive not a legalistic burden, but the liberating grace that enables true rest and worship, transforming the temporal shadow of the Sabbath into the glorious and eternal reality of life in Christ.