Rabbi Sorotzkin says that since this command was given to the entire community of Bnai Yisrael, it is not only each individual that must not do work, but that the community should ensure that no work is done in violation of Shabbos and that all needed work has been completed during the six days of the week.
Chabad.org says that a person only deserves to have the "shabbas rest" after he has first worked to build the world and serve Hashem. Only when that has been done, can he the "rest" on Shabbos.
Thus, we learn that all "work" must have been completed before a person can "rest".One must prepare for the Shabbos and be ready. He must anticipate what will be needed in the future.
The Torah, however, sets the working week first, to be followed by the
day of rest, the holy Shabbat. "Six days shall work be done" and only
then "the seventh day is a Shabbat of solemn rest" -- the exact
reverse of general practice. The precedence of labor before rest
indicates that the purpose of man on earth is not to while away his
time indolently, but to work for his spiritual as well as his own
material welfare and for that of his community.
My son cited from the Lekach Tov (quoting Rav Ganzfried who wrote the Kitzur Shulchan Aruch) at his son's Sholom Zachar Parshas Vayakhel 5776 the following explanation.
Another possibility is shown in Vayakhel in order to teach that no matter what people do, the actual "work" (accomplishment) comes from Hashem.
And so the Torah tells us, 6 days shall work be done; “te’aseh
melacha” work shall be done, in the passive voice, because they were
all to understand that it was God who was doing the work, and that
they shouldn’t take credit for it
He also cited the Netziv that during the building of the Mishkan, the Bnei Yisrael were machmir that even work done on Friday was completed fully before Shabbos. That is, that not only the active work was completed, but that even the sitting and completing the work passively (when it would normally have been allowed) was finished before Shabbos. An example would be letting wool sit in the dye vat over Shabbos (when already at the point that it would have been allowed according to halacha) was not done.