Exodus 23:15

15a. The first pilgrimage, the seven days’ festival of Maẓẓoth or Unleavened Cakes. Cf. the parallel Exo_34:18; and the later regulations in Deu_16:3-4; Deu_16:8; Lev_23:6-8 (P), 9–14 (H and P); Exo_12:14-20 and Num_28:17-25 (both P). This feast celebrated the beginning of the barley-harvest (which begins in Palestine towards the end of April or the beginning of May, some weeks before the wheat-harvest): cf. Lev_23:10-14 H (the ‘wave-sheaf’ of the first-fruits of the harvest to be presented then to Jehovah). The reason why this spring festival was observed in particular by eating unleavened cakes must remain matter of conjecture: perhaps it was simply because, at a time when men were busy with the harvest, such cakes (cf. on Exo_12:8) were most quickly and easily prepared (Wellh. Hist. p. 87; Nowack, Arch. ii. 146; EB. iii. 3591). Eerdmans (Expositor, Nov. 1909, p. 459 ff.) conjectures that it was to preserve, in accordance with a primitive conception, the ‘soul’ of the corn for the seed of the year to come. The feast is regarded as commemorating the day of the Exodus in Exo_13:3-10 (JE), Deu_16:3, Exo_12:14-20 (P): in Exo_12:34; Exo_12:39 (J) a historical motive for the use of unleavened cakes is suggested; the haste viz. with which the Israelites left Egypt gave them no time to leaven their dough.

seven days … empty] These words, breaking the grammatical connexion between v. 15a and v. 16, have been most probably introduced here by a later hand from Exo_34:18 b, 20c. The words, ‘as I commanded thee,’ refer apparently to Exo_13:6 J (cf. v. 4 ‘Abib’), and are in their proper place in J’s covenant (Exo_34:10-26; see p. 372), but cannot well be original in E.

15b. none shall appear before me empty] So Exo_34:20 c, Deu_16:16 c (with the explanation in v. 17 ‘every man shall give [an offering] as he is able, according to the blessing of Jehovah which he hath given thee,’ i.e. according as he can afford to give, out of the produce of the year). In Deu_16:16 c the clause actually follows the one corresponding to Exo_23:17 = Exo_34:23, so that it refers to all three pilgrimages; and no doubt this was its original place (viz. after Exo_34:23 = Exo_23:17): it would be natural to expect an offering to be prescribed for each pilgrimage.

appear before me] The standing phrase for visiting a sanctuary as a worshipper, esp. at the three great pilgrimages (Exo_34:20; Exo_34:23-24, Deu_31:11, 1Sa_1:22), but also used more generally (Isa_1:12, Psa_42:2). It is however held by many,—on the basis, primarily, of grammatical considerations affecting Exo_23:15; Exo_34:20, Isa_1:12, and Psa_42:2,—that in these and similar passages (Exo_34:23-24,) Deu_16:16 (twice), Exo_31:11) the existing punctuation does not represent the original vocalization, and that the true sense of the phrase is (with other vowel points) see my face, see the face of Yahweh, i.e. visit Him as Sovereign (so Ges., Dillm., Kirkpatrick on Psa_42:1, and others). The usual phrase for admission to the presence of a royal person (2Sa_3:13; 2Sa_14:28; 2Sa_14:32, 2Ki_25:19; cf. Gen_43:3) was applied to visiting the sanctuary; but as objection came to be felt to the expression ‘seeing the face of God’ (cf. Exo_33:20), the vocalization,—and perhaps, in Exo_23:17, 1Sa_1:22, even the consonantal ext,—was altered so as to express the idea of ‘appearing before God.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Exo 23:15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

Ver. 15. Thou shalt keep the feast.] Let us also keep the feast, or holy day. {1Co 5:8} {See Trapp on "1Co 5:8"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

23:15 appointed time in early spring, in the month of Abib: See 13:4-5; Lev 23:5-8; Deut 16:1-8.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, Easter, in remembrance that the Angel passed over and spared the Israelites, when he slew the firstborn of the Egyptians.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(15) The feast of unleavened bread.—See the Notes on Exo_12:15-20.

In the time appointed of the month Abib.—From the 14th day of the month Abib (or Nisan) to the 21st day. (See Exo. Xii. 18, 13:4-7.)

None shall appear before me empty.—Viewed religiously, the festivals were annual national thanks-givings for mercies received, both natural and miraculous—the first for the commencement of harvest and the deliverance out of Egypt; the second for the completion of the grain-harvest and the passage of the Red Sea; the third for the final gathering in of the fruits and the many mercies of the wilderness. At such seasons we must not “appear before God empty,” we must give Him not only “the salves of our lips,” but some substantial acknowledgment of His goodness towards us. The law here laid down with respect to the first feast is afterwards extended to the other two (Deu_16:16).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Three times in the year all thy males shall appear before the Lord thy God. In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service; concerning which the Misnic doctors have the following canon (c),"all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet.''

(c) Misn. Chagigah, c. 1. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Empty. But shalt offer something in sacrifice, and for the support of the Levites, freely, Deuteronomy xvi. 10. At the Passover, the first-fruits of barley were to be offered, as those of wheat would be ready at Pentecost. The third feast was that of tabernacles, at the conclusion of the civil year. Presents were to be made to God, in testimony of their submission to him; as they were to the kings of the east, by their subjects. (Tavernier, Perse. iv. 16.) See 1 Kings x. 27. and 1 Paralipomenon xviii. 2. --- A sixtieth part of the fruits, at least, was carried to the temple. They consisted of wheat, barley, grapes, figs, apricots, olives, and dates. The king himself carried his basket, and when the solemn procession arrived at the temple, the Levites began to sing Psalm xxix., I will extol thee, O Lord, &c. After which, the people repeated the words of Deuteronomy xxvi. 3; and having given their baskets to the priests, (ver. 4,) recited parts of the 5th, 6th, 7th, 8th, 9th, and 10th verses. (Calmet) --- God. Here the Septuagint add, "For when I shall have cast the Gentiles from before thy face, and extended thy limits."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This may be either,

1. A precept, as it is generally understood, that none should ever come at those times without some offering or other, for the support of the Levites, and of the worship of God; but the determination of this, or what they would give, was left to their choice. Or,

2. A promise to encourage them to come so oft from their remotest habitations to Jerusalem, because

they should never appear before God in vain, i.e. to no purpose, or without some benefit, for so the word rekam oft signifies. So it may be parallel to Isa 45:19, I said not unto the seed of Jacob, Seek ye me in vain. But the former sense is more probable, by comparing this with its parallel place, Deu 16:16,17.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The feast of unleavened bread. This commenced with the Passover, and continued for the seven days following, with a "holy convocation" on the first of the seven and on the last. (Lev_23:5-8) Unleavened bread was eaten in commemoration of the hasty exodus from. (Exo_12:34) A sheaf of new barley the first-fruits of the harvest was offered as a wave-offering before the Lord. (Lev_23:10-14) Every male Israelite of full age was bound to attend, and to bring with him a free-will offering. In the time appointed of the monthi.e. , on the fourteenth day. (Exo_12:18) None shall appear before me empty. This rule applies, not to the Passover only, but to all the feasts.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Abib

First month, i.e. April.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

חודש האביב THE MONTH OF אביב — it is the month when the grain becomes full in its ripe state (באביה). The word אביב is connected with אַב which signifies maturity, and being the first of the fruit to ripen (cf. Rashi on Exodus 9:31).

ולא יראו פני ריקם AND NONE SHALL APPEAR BEFORE MY FACE EMPTY — When you come to appear before My face on the festivals, bring Me burnt-offerings (Mekhilta; Chagigah 7a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.