Attributed commentary excerpt
Keil & Delitzsch on Exodus 23:14
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
The Fundamental Rights of Israel in its Religious and Theocratical Relation to Jehovah. - As the observance of the Sabbath and sabbatical year is not instituted in Exo 23:10-12, so Exo 23:14-19 do not contain either the original or earliest appointment of the feasts, or a complete law concerning the yearly feasts. They simply command the observance of three feasts during the year, and the appearance of the people three times in the year before the Lord; that is to say, the holding of three national assemblies to keep a feast before the Lord, or three annual pilgrimages to the sanctuary of Jehovah. The leading points are clearly set forth in Exo 23:14 and Exo 23:17, to which the other verses are subordinate. These leading points are משׁפּטים or rights, conferred upon the people of Israel in their relation to Jehovah; for keeping a feast to the Lord, and appearing before Him, were both of them privileges bestowed by Jehovah upon His covenant people. Even in itself the festal rejoicing was a blessing in the midst of this life of labour, toil, and trouble; but when accompanied with the right of appearing before the Lord their God and Redeemer, to whom they were indebted for everything they had and were, it was one that no other nation enjoyed. For though they had their joyous festivals, these festivals bore the same relation to those of Israel, as the dead and worthless gods of the heathen to the living and almighty God of Israel. Of the three feasts at which Israel was to appear before Jehovah, the feast of Mazzoth, or unleavened bread, is referred to as already instituted, by the words "as I have commanded thee," and "at the appointed time of the earing month," which point back to chs. 12 and 13; and all that is added here is, "ye shall not appear before My face empty." "Not empty:" i.e., not with empty hands, but with sacrificial gifts, answering to the blessing given by the Lord ( Deu 16:16-17). These gifts were devoted partly to the general sacrifices of the feast, and partly to the burnt and peace-offerings which were brought by different individuals to the feasts, and applied to the sacrificial meals (Num 28 and 29). This command, which related to all the feasts, and therefore is mentioned at the very outset in connection with the feast of unleavened bread, did indeed impose a duty upon Israel, but such a duty as became a source of blessing to all who performed it. The gifts demanded by God were the tribute, it is true, which the Israelites paid to their God-King, just as all Eastern nations are required to bring presents when appearing in the presence of their kings; but they were only gifts from God's own blessing, a portion of that which He had bestowed in rich abundance, and they were offered to God in such a way that the offerer was thereby more and more confirmed in the rights of covenant fellowship. The other two festivals are mentioned here for the first time, and the details are more particularly determined afterwards in Lev 23:15., and Num 28:26. One was called the feast of Harvest, "of the first-fruits of thy labours which thou hast sown in the field," i.e., of thy field-labour. According to the subsequent arrangements, the first of the field-produce was to be offered to God, not the first grains of the ripe corn, but the first loaves of bread of white or wheaten flour made from the new corn ( Lev 23:17.). In Exo 34:22 it is called the "feast of Weeks," because, according to Lev 23:15-16; Deu 16:9, it was to be kept sev…
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