Thou shalt keep the feast of unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee, in the time of the month of new corn, when thou didst come forth out of Egypt: thou shalt not appear empty before me.
אֶת־חַ֣ג הַמַּצּוֹת֮ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כּֽ͏ַאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃
3 Church Fathers comment on this verse
What is the significance of the phrase ‘Let not thou appear before the Lord God empty-handed’? When approaching the worship of the Lord God, bring an offering to the best of your ability. This teaching guides us to recognize that if we possess wealth, we should pray to God while also aiding those in need. Additionally, it encourages us to adopt a generous spirit, ensuring our hearts are abundant not in material possessions alone, but filled with virtues.
How can we comprehend the phrase "Let not thou appear before me empty" (Exodus 23:15)? Some suggest that individuals should approach God with the offerings they possess, not because He has any need for them—after all, what could the Almighty lack?—but rather because the act of giving bestows grace upon the giver. Is it not a profound expression of divine care and generosity, where one is privileged to bear fruit for God and to manifest inner devotion through external acts? By offering sacrifices, a person connects with the Creator, honoring Him while receiving His grace in return.
What aspect could hold greater significance and worth for a rational being than this sense of caring interactions? It would be more appropriate to interpret this as an encouragement for virtue and true piety, for those lacking these qualities should not approach God. One devoid of virtue and piety, even if they seem to come before Him, will not see God, nor will He recognize them. As Scripture states, "the wicked shall not see the glory of God" and "the sinner shall not tell of His justification" (cf. Ps. 49:16). The Lord does not acknowledge those who engage in wickedness or view them with favor.
Hence, we must present ourselves to God, bringing with us the gifts of virtue and piety within our hearts, fulfilling His command, "Let not thou appear before me empty." One must maintain respect and discernment when seeking knowledge about God and divine matters, as the natural man does not accept what belongs to the Spirit (1 Cor. 2:14). A hasty pursuit of understanding God will not lead to truth, for it is written, "You ask and do not receive because you do not ask for good" (James 4:3). However, anyone who thoughtfully investigates spiritual matters with reverence will ultimately discover truth and will not fall into deception, for He who promised, "Ask, and it will be given to you; knock, and it will be opened to you" (Matt. 7:7), is steadfast in His word.
The initial reference to the significant annual celebrations of the people is noted. Each year, three festivals were established for the adult men of Israel to gather in the promised land, fostering a sense of community. This was intended not only to form a holy nation and protect them from the errors of surrounding nations but also to create a formidable nation, unlike anything previously seen in the ancient world, with strength derived from the unified spirit of its citizens, prepared to confront both the moral and physical challenges posed by oppressive rulers. The capabilities of Israel during this period were later demonstrated through their resistance against Antiochus Epiphanes in the Maccabean era and their final conflict with Rome under Titus.
Even in those times, the decree of eternal justice had already been proclaimed against this people. The gatherings for these festivals, which involved adult males, included: I. The Feast of Unleavened Bread, aligned with the Lord's Passover at the full moon of Abib, commemorating the Exodus from Egypt. Details of this feast can be found in Exodus chapters 12 and 13. Alongside the Feast of Unleavened Bread, which continued until the evening of the 21st of Abib, the offering of the firstfruits of the earth to the Lord was observed. The month of Abib signified new beginnings, both in name and practice. Those attending the Feast of Unleavened Bread were instructed to present to the Lord a sheaf of the harvest as a wave offering, which, along with the lamb, grain offering, and wine, constituted the offering of the firstfruits, preceding the consumption of new harvest (Leviticus 23:5-15). Thus, the seven days of unleavened bread marked the conclusion of the agricultural year, and only after this offering could the new harvest be consumed. II. Following the offerings to the Lord, seven complete weeks were counted, culminating in the fiftieth day as the Feast of Weeks, marked by the offering of leavened bread baked from the new harvest. The harvest season likely spanned from Passover to Pentecost, concluding before this feast, where the men of Israel were again called to offer sacrifices (Leviticus 23:17-18). After these offerings, the sacred assembly known as the Adzeret was held, which likely served as a communal gathering for discussing the people's affairs and making important decisions. The term Pentecost appears later in texts such as Tobit II, 1; 2 Maccabees XII, 32; Acts II, 1, 20, 17; and 1 Corinthians 16, 8. In the Pentateuch, this celebration is referred to as the Feast of Harvest (Leviticus 23:16) or the Feast of Weeks (Deuteronomy 16:10, also Numbers 28:26). III. In the month of Tisri, on the first day (the seventh month from Abib, roughly coinciding with the October new moon), the people assembled for three successive sacred days, culminating in a holy assembly on the 22nd day. The season of autumn provided the Israelites with an opportunity to devote three weeks to God and the needs of the community. A sacred assembly was appointed at the sound of trumpets on the first day of Tisri (Leviticus 23:24, 32). On the tenth day, the significant purification sacrifice for the tabernacle and the people took place, as outlined in Leviticus chapter 16, involving the scapegoat, the high priest's entry into the holy of holies, and the rituals of blood sacrifice. The Feast of Tabernacles commenced on the fifteenth day of Tisri and lasted for seven days, during which the Israelites dwelled in booths made from branches of beautiful trees, palm fronds, and willows, rejoicing before the Lord (Leviticus 23:39-40). At the conclusion of the feast, another holy assembly was held, followed by the people's dismissal to their homes.
Passages read together with this verse.
THEOSIS