EXPOSITION
THE PENALTY FOR NOT OBSERVING THE SABBATH. Various reasons have been given for this recurrence to the sanctity of the sabbath. Kurtz connects it with the giving of the two tables, in which "the law of the sabbath held a particularly prominent place." Kalisch and others view it rather as the sequel to the directions concerning the tabernacle, and as designed to teach "that the holy service in the tabernacle could not supersede the observance of the sabbath, but derived front that observance its true value." A third set of critics regard the recurrence to the subject as purely practical—being intended to meet an immediate danger—that of the people, in their zeal to erect the tabernacle, setting sabbath observance at nought. (So Jarchi, Aben-Ezra, Clark, Rosenmuller, Canon Cook, and others.) It is to be observed, however, that the present passage is not a mere repetition. It adds to former notices (Exodus 20:8-2; Exodus 23:12) two new points:—
1. That the sabbath was to be a sign between God and Israel, a "distinguishing badge," a "sacramental bond" (Cook); and
2. That its desecration was to be punished with death (Exodus 31:15). These were supplementary points of so much importance as to furnish ample reason against their announcement being delayed.
Verily. Rosenmuller suggests, "Nevertheless." But there is no need for any change. It is a sign. Hitherto circumcision had been the only visible "sign" that the Israelites were under a special covenant with God—his people, bound to him by special ties (Genesis 17:9-1; Acts 7:8). The adoption of circumcision by the Egyptians and other nations (Herod. 2.104) had produced the effect that this "sign" was no longer distinguishing. It might be still" a sign of profession "; but it had ceased to be "a mark of difference "; and some other mark was therefore needed. Such the observance of the sabbath by entire abstinence from servile work became. No other nation adopted it. It continued to Roman times the mark and badge of a Jew.(Juv. Sat. 6.159; 14.96). That ye may know, etc. By keeping the sabbath day as a day of holy rest the Israelites would know—i.e; would realise severally in their own per sons, that God was their sanctifier. Sanctification would be the fruit of their obedience.
Every one that defileth it shall surely be put to death. To defile the sabbath was to do any unnecessary servile work upon it. Works of mercy, works of necessity, and works connected with religious observance were not prohibited. (See Matthew 12:1-40; 10-12.) The penalty of death for breaking the sabbath seems to moderns over-severe; but the erection of sabbath-observance into the special sacramental sign that Israel was in covenant with God made non-observance an offence of the gravest character. The man who broke the sabbath destroyed, so far as in him lay, the entire covenant between God and his people—not only broke it, but annulled it, and threw Israel out of covenant. Hence, when the sin was committed, no hesitation was felt in carrying out the law. (See Numbers 15:32-4.)
The sabbath of rest. Rather, "a sabbath." There were other sabbaths besides that of the seventh day (Exodus 23:11; Le Exodus 25:2; etc.). By the expression, "a sabbath of rest"—literally, "a rest of resting"—the idea of completeness is given. Perhaps the best translation would be—"in the seventh is complete rest."
For a perpetual covenant. The sabbath is itself a covenant—i.e; a part of the covenant between God and Israel (Exodus 24:4)—and it is, also, a sign of covenant—i.e; a perceptible indication that the nation has entered into a special agreement with God, and undertaken the observance of special laws.
It is a sign. See above, Exodus 31:13. For in six days the Lord made heaven and earth. See the comment on Exodus 20:11. And was refreshed. Literally," and took breath." The metaphor is a bold one, but not bolder than others which occur in holy scripture (Psalms 44:23; Psalms 78:65). It does but carry out a little further the idea implied in God's "resting." We cannot speak of any of God's acts or attributes without anthropomorphisms.
HOMILETICS
Covenant signs.
To each covenant which he has made with man, God has attached some special sign or signs. And each sign has been significant, has set before the mind of those to whom it was given some great religious truth.
I. THE FIRST COVENANT SIGN WAS THE RAINBOW. God had destroyed by a deluge the whole human race, except eight persons. It pleased him, after this, to enter into a covenant with Noah and his sons (Genesis 9:8, Genesis 9:9), and through them with the human race, that he would never bring such a destruction upon the world again (Genesis 9:11). Of this covenant he appointed the rainbow to be the sign, symbolising by its brightness and beauty his own mercy (Genesis 9:14-1). Here the religious truth taught and impressed by the sign was that precious one, that God is not only a just, but also a merciful God.
II. THE SECOND COVENANT SIGN WAS CIRCUMCISION. When God selected Abraham out of the entire mass of mankind to be the progenitor of the chosen race and of him especially in whom all the families of the earth should be blessed, and entered into a covenant with him, it was in these words—"Thou shalt keep my covenant, thou and thy seed after thee in their generations—this is my covenant which ye shall keep between me and you, and thy seed after thee, every man child among you shall be circumcised" (Genesis 17:9, Genesis 17:10). Hence the covenant itself was called "the covenant of circumcision" (Acts 7:8). This rite of initiation, the covenant sign of the Abrahamic dispensation, shadowed forth the great truth that man has an impurity of nature, which must be put away before he can be brought near to God and received into his full favour.
III. THE THIRD COVENANT SIGN WAS THE SABBATH. Its institution to be a covenant sign is set forth in the words, "Verily, my sabbaths ye shall keep, for it is a sign between me and you throughout your generations" (Exodus 31:13). It witnessed to the truth that God requires distinct and open acknowledgment at the. hands of men, and not only so, but material worship at stated times, the least that will content him being one day in seven. The nations, when they served him at all (Acts 10:35), served him irregularly. They knew nothing of a definite day, or a formal apportionment of time, for his service. By the institution of the Sabbath the Israelites were taught, and through them the world, that God is interested in man, claims his thoughts, sets a value on his worship, and will not be satisfied with mere occasional acknowledgment, but demands that a fixed proportion of our time shall be dedicated to his worship exclusively.
IV. OTHER COVENANT SIGNS. NO further covenant signs were given until our Lord came upon earth. Then two were instituted in the Sacraments. Baptism taught the same truth as circumcision—the need of putting away impurity; but taught it by a simpler rite, and one to which no exception could be taken. The Lord's Supper taught a new truth, the necessity of reconciliation through the death and atoning blood of Christ. It witnessed to the certain fact that man cannot save himself, cannot atone for his own sins, but needs a mediator, a redeemer, an atoner, to make satisfaction for him.
HOMILIES BY J. ORR
The Sabbath.
If this prohibition to work upon the Sabbath is introduced, as probably it is, lest the people, in their zeal for the service of the sanctuary, should be tempted to infringe upon the holy day, it has certain obvious sides of instruction turned towards ourselves. We cannot but see in it the high honour which God puts upon his Sabbath.
1. It is the one command of the Decalogue to which reference is made in the conclusion of this series of instructions. This implies its great importance. It shows that, in God's esteem, the observance of the Sabbath was intimately bound up with the best interests of Israel.
2. The Sabbath is declared to be a sign between God and the Israelites. It was to be a memorial to future generations that Jehovah had made a covenant with the nation, and had sanctified them to himself. But its very selection for this purpose was a tribute to its importance. The reason of the selection could only be that the Sabbath was in itself a boon of the highest kind to Israel, and had important bearings on the state of morals and religion. A well- or ill-spent Sabbath, as all history shows, has much to do with the character both of the individual and of the community. The Sabbath, further, is a "sign" in this respect, that it is at once a means for the promotion of true religion, and a test or indication of its presence. A disregard of Divine authority shows itself in nothing more readily than in a disposition to break in upon the day of rest—to take from it its sacred character.
3. The Sabbath is not to be infringed upon, even for the work of the tabernacle. There was no such excessive haste, no such imperative call, for the sanctuary being finished, that the Sabbath needed to be broken by the plying of handicrafts, in order to get it done. We are taught that even our zeal for God's work is not to be allowed to betray us into unnecessary infractions of the day of rest. This is not, of course, to be applied to spiritual work, to afford an opportunity for which is one end of the giving of the Sabbath.
4. The breaker of the Sabbath was to be put to death. This was not too severe a punishment for the deliberate breaking of a law so repeatedly enforced, and the observance of which had been made by Jehovah a "sign" of the covenant between himself and Israel. Slight as the act seems, it was, in this case, a crime of a very flagrant order. It was punished as an act of treason. At the conclusion of these commands, God gave to Moses the two tables of testimony, "tables of stone, written with the finger of God." A symbol
(1) of the perpetuity of the law,
(2) of its want of power to regenerate (2 Corinthians 3:7).—J.O.