TRV
Translation
American Standard Version
Three times in the year all thy males shall appear before the Lord Jehovah.
World English Bible Messianic
Three times in the year all your males shall appear before the Lord GOD.
Geneva Bible (1599)
These three times in the yeere shall all thy men children appeare before the Lord Iehouah.
Young's Literal Translation
`Three times in a year do all thy males appear before the face of the Lord Jehovah.
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In the KJVVerse 2,162 of 31,102
Study This Verse
Commentary on Exodus 23 verses 10–19
10 ¶ And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
11 But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
14 Three times thou shalt keep a feast unto me in the year.
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:)
16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
17 Three times in the year all thy males shall appear before the Lord GOD.
18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Here is, I. The institution of the sabbatical year, Exo 23:10, Exo 23:11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed, 1. To show what a plentiful land that was into which God was bringing them - that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year. 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, Ch2 36:21. 3. To teach them a confidence in the divine Providence, while they did their duty - that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Mat 6:25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
II. The repetition of the law of the fourth commandment concerning the weekly sabbath, Exo 23:12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
III. All manner of respect to the gods of the heathen is here strictly forbidden, Exo 23:13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.
IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, Exo 23:14-17. 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people. 2. They must come together before the Lord (Exo 23:17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments. 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Ecc 10:19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts. 4. They must not appear before God empty, Exo 23:15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased. 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.
V. Some particular directions are here given about the three feasts, though not so fully as afterwards. 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, Exo 23:18. 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, Exo 23:19. 3. At the feast of ingathering, as it is called (Exo 23:16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 23:17, a foundational command within the "Book of the Covenant," stipulates that all Israelite males are to present themselves before the Lord GOD three times annually for the designated pilgrimage festivals. This divine mandate profoundly underscores God's desire for consistent, communal worship, covenant fidelity, and a tangible demonstration of gratitude and trust from His people, thereby reinforcing their unique identity as a nation consecrated to Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:17 primarily functions as a Command, a direct and authoritative instruction from God to His people, indicating a non-negotiable requirement for covenant fidelity and national worship. The verse also employs Repetition, as this specific directive regarding the three annual pilgrimages is a recurring theme reiterated in other legal sections of the Pentateuch (e.g., Exodus 34:23 and Deuteronomy 16:16), underscoring its crucial importance and ensuring its consistent observance. Furthermore, the festivals themselves, which are the subject of the command, are rich in Symbolism, each commemorating a foundational act of God's salvation and provision for Israel, thereby serving as powerful, recurring reminders of His faithfulness and Israel's identity as His redeemed people. The very act of "appearing" before God also carries significant symbolism, representing the people's corporate submission, dependence, and desire for intimate communion with their divine King.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:17 encapsulates profound theological truths concerning God's desire for a vibrant, relational bond with His people, built on active obedience, collective remembrance, and corporate worship. It powerfully underscores the concept of covenant loyalty, where tangible acts of devotion, such as these mandated pilgrimages, served as vital expressions of a nation's commitment to their divine King. The command fostered an indispensable sense of national unity and shared identity, reinforcing the profound idea of Israel as a distinct people, set apart for God's unique purposes. It also implicitly taught and demanded a deep trust in God's providence, requiring the people to leave their homes and livelihoods vulnerable, relying entirely on God's explicit promise to protect them as they prioritized His worship. This regular, communal gathering was a crucial safeguard against spiritual amnesia, ensuring that the foundational acts of God's salvation and their covenant obligations were continually remembered, celebrated, and passed down through generations.
REFLECTION AND APPLICATION
While the specific ritual requirements of the Old Testament law, including the pilgrimage festivals, find their ultimate fulfillment in Jesus Christ for believers today, the underlying principles of Exodus 23:17 remain profoundly relevant and spiritually nourishing for the Christian life. This ancient command challenges us to deeply consider the priority we genuinely give to God in our lives, urging us to intentionally set aside dedicated time for worship, spiritual disciplines, and vibrant communal fellowship. Just as ancient Israel gathered to remember God's faithfulness and mighty acts, we are called to regularly recall and celebrate God's saving acts, supremely manifested through Jesus Christ, and to express our heartfelt gratitude for His ongoing grace and abundant provision. The emphasis on corporate worship powerfully reminds us of the vital importance of gathering consistently with fellow believers, fostering unity, mutual encouragement, and shared growth in faith, as encouraged in Hebrews 10:25. Furthermore, our obedience to God often requires a similar, radical trust in His providence, believing that as we wholeheartedly seek His kingdom first, He will faithfully care for our earthly concerns, echoing the profound New Testament principle found in Matthew 6:33.
Questions for Reflection
FAQ
Why were only males commanded to appear before the Lord GOD?
Answer: The command for "all thy males" to appear reflects the patriarchal structure of ancient Israelite society, where the male head of the household bore primary responsibility for the family's covenant obligations and public representation. This directive did not, however, exclude women or children from attending; indeed, numerous passages imply or explicitly state that entire families, including women, participated joyfully in these festivals (e.g., Deuteronomy 16:11). The specific command was directed at the males to underscore their leadership role in the spiritual life of the family and nation, requiring them to undertake the journey and represent their households before God. It also spoke to the practicalities of travel, the physical demands of the journey, and the necessity for men to be present for the sacrificial rituals that were central to these observances.
What were the three specific pilgrimage festivals mentioned in this verse?
Answer: The three annual pilgrimage festivals, also known as the "Pilgrim Feasts" or "Feasts of the Lord," were:
CHRIST-CENTERED FULFILLMENT
Exodus 23:17, with its solemn command for Israelite males to "appear before the Lord GOD" at specific, divinely appointed times, finds its ultimate and profound Christ-centered fulfillment in multiple transformative ways. While the Old Testament festivals served as prophetic shadows, Christ is the glorious substance and reality to which they pointed. Jesus Christ is the ultimate and perfect "appearing" of God to humanity, the very image of the invisible God, through whom we truly see, know, and encounter the Lord GOD. He is our true Passover Lamb, whose perfect sacrifice delivers us from the bondage of sin and spiritual death, ushering us into new life (1 Corinthians 5:7). He is the glorious fulfillment of Pentecost, not merely sending the Holy Spirit, but embodying the Spirit's indwelling presence, writing God's law not on stone tablets but on the hearts of believers, empowering us for a life of righteousness and worship (Acts 2:1-4). And He is the true Tabernacle, the very dwelling place of God among humanity, who "tabernacled" (dwelt) among us, full of grace and truth (John 1:14). No longer do we need to make a physical pilgrimage to an earthly temple; through Christ, we have been brought near to God, having bold access to the Father by the Holy Spirit. Our "appearance" before the Lord GOD is now a spiritual reality, a continuous worship and communion made eternally possible by Jesus, who is both the Way, the Truth, and the Life, through whom no one comes to the Father except through Him (John 14:6). He has perfectly fulfilled the law's demands, and in Him, we are continually present before God, accepted and beloved.