Deuteronomy 26 outlines the formal presentation of firstfruits to God by the Israelites upon entering the Promised Land, emphasizing God's gift of the land and the importance of acknowledging His faithfulness. The text describes the ritual, including the confession made by the worshiper and the role of the priest in receiving the offering. This practice serves both as a reminder of their dependence on God and as an affirmation of their covenant relationship with Him.

1. DETERONOMY 26 COMMENTARY
EDITED BY GLENN PEASE
Firstfruits and Tithes
1 When you have entered the land the Lord
your God is giving you as an inheritance and
have taken possession of it and settled in it,
BARNES, "Two liturgical enactments having a clear and close reference to the
whole of the preceding legislation, form a most appropriate and significant
conclusion to it, namely,
(1) the formal acknowledgment in deed and symbol of God’s faithfulness, by
presentment of a basket filled with firstfruits, and in word by recitation of the solemn
formula prescribed in Deu_26:3, Deu_26:5-10; and
(2) the solemn declaration and profession on the part of each Israelite on the
occasion of the third tithe Deu_26:12.
GILL, "And it shall be, when thou art come in unto the land,.... The land of
Canaan, which they were now on the borders of, and just entering into:
which the Lord thy God giveth thee for an inheritance; which is often
mentioned, to observe that it was not through their merits, but his gift, that they
should enjoy the land; and the rather here to enforce the following law concerning
the basket of firstfruits:
and possessest it, and dwellest therein; not only had entered into it, but got the
possession of it, and settled there. This shows as Jarchi observes, that they were not
bound to the firstfruits till they had subdued the land and divided it; not as soon as
they were in it.
HENRY, "
Here is, I. A good work ordered to be done, and that is the presenting of a basket of
their first-fruits to God every year, Deu_26:1, Deu_26:2. Besides the sheaf of first-
fruits, which was offered for the whole land, on the morrow after the passover (Lev_
23:10), every man was to bring for himself a basket of first-fruits at the feast of
pentecost, when the harvest was ended, which is therefore called the feast of first-
fruits (Exo_34:22), and is said to be kept with a tribute of free-will-offering, Deu_
16:10. But the Jews say, “The first-fruits, if not brought then, might be brought any
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2. time after, between that and winter.” When a man went into the field or vineyard at
the time when the fruits were ripening, he was to mark that which he observed most
forward, and to lay it by for first-fruits, wheat, barley, grapes, figs, pomegranates,
olives, and dates, some of each sort must be put in the same basket, with leaves
between them, and presented to God in the place which he should choose. Now from
this law we may learn, 1. To acknowledge God as the giver of all those good things
which are the support and comfort of our natural life, and therefore to serve and
honour him with them. 2. To deny ourselves. What is first ripe we are most fond of;
those that are nice and curious expect to be served with each fruit at its first coming
in. My soul desired the first ripe fruits, Mic_7:1. When therefore God appointed
them to lay those by for him he taught them to prefer the glorifying of his name
before the gratifying of their own appetites and desires. 3. To give to God the first
and best we have, as those that believe him to be the first and best of beings. Those
that consecrate the days of their youth, and the prime of their time, to the service and
honour of God, bring him their first-fruits, and with such offerings he is well pleased.
I remember the kindness of thy youth.
K&D 1-4, "To the exposition of the commandments and rights of Israel Moses
adds, in closing, another ordinance respecting those gifts, which were most
intimately connected with social and domestic life, viz., the first-fruits and second
tithes, for the purpose of giving the proper consecration to the attitude of the nation
towards its Lord and God.
Deu_26:1-4
Of the first of the fruit of the ground, which was presented from the land received
from the Lord, the Israelites was to take a portion (‫ית‬ ִ‫אשׁ‬ ֵ‫ר‬ ֵ‫מ‬ with ‫ן‬ ִ‫מ‬ partitive), and
bring it in a basket to the place of the sanctuary, and give it to the priest who should
be there, with the words, “I have made known to-day to the Lord thy God, that I
have come into the land which the Lord swore to our fathers to give us,” upon which
the priest should take the basket and put it down before the altar of Jehovah (Deu_
26:1-4). From the partitive ‫ית‬ ִ‫אשׁ‬ ֵ‫ר‬ ֵ‫מ‬ we cannot infer, as Schultz supposes, that the first-
fruits were not to be all delivered at the sanctuary, any more than this can be inferred
from Exo_23:19 (see the explanation of this passage). All that is implied is, that, for
the purpose described afterwards, it was not necessary to put all the offerings of first-
fruits into a basket and set them down before the altar. ‫א‬ֶ‫נ‬ ֶ‫ט‬ (Deu_26:2, Deu_26:4,
and Deu_28:5, Deu_28:17) is a basket of wicker-work, and not, as Knobel maintains,
the Deuteronomist's word for ‫ת‬ֶ‫נ‬ ֶ‫צ‬ְ‫נ‬ ִ‫צ‬ rof (Exo_16:33. “The priest” is not the high priest, but
the priest who had to attend to the altar-service and receive the sacrificial gifts. - The words,
“I have to-day made known to the Lord thy God,” refer to the practical confession which was
made by the presentation of the first-fruits. The fruit was the tangible proof that they were in
possession of the land, and the presentation of the first of this fruit the practical confession
that they were indebted to the Lord for the land. This confession the offerer was also to
embody in a prayer of thanksgiving, after the basket had been received by the priest, in which
he confessed that he and his people owed their existence and welfare to the grace of God,
manifested in the miraculous redemption of Israel out of the oppression of Egypt and their
guidance into Canaan.
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3. CALVIN, "1.And it shall be when thou art come. The Israelites are commanded
to offer their first-fruits, for the same reason that they were to pay the tribute for
every soul; viz., that they might confess that they themselves, and all that they
had, belonged to God. This was the only distinction, that the tribute was a
symbol of their emancipation, that they might acknowledge themselves to be free,
as having been redeemed by the special mercy of God; but by the firstfruits they
testified that the land was tributary to God, and that they were masters of it by
no other title than as tenants at will, so that the direct sovereignty and property
of it remained with God alone. This, then, was the object of the first-fruits, that
they might renew every year the recollection of their adoption; because the land
of Canaan was given to them as their peculiar inheritance, in which they were to
worship God in piety and holiness, and at the same time reflect that they were
not fed promiscuously, like the Gentiles, by God, but like children; whence also
their food was sacred. But we shall have to speak again elsewhere of the first-
fruits, in as much as they were a part of the oblations; yet it was necessary to
insert here their main object, that we might know that they were appointed to be
offered by the people, in pious acknowledgment that their food was received
from God, and to shew that, being separated from other nations, they were
dependent upon the God of Israel alone.
BENSON, "Deuteronomy 26:1-2. When thou art come into the land — Every
Israelite being obliged, by law, to offer the first-fruits of his field and vineyard at
the tabernacle, at the proper seasons of the year, Moses now prescribes to them
the forms of solemn profession and prayer with which each offerer should
present them. Thou shalt go unto the place which the Lord shall choose — This
seems to have been especially enjoined to each master of a family, and the time
when these first-fruits were to be presented was the feast of pentecost, Exodus
23:16; when, as well as at the two other great feasts, that of the passover, and
that of tabernacles, they were obliged to go up to the place of God’s altar.
COFFMAN, "Here we have the conclusion of the Second Address of Moses
which began back at Deuteronomy 4:44, the major part of Deuteronomy lying
within these chapters. Until the discovery of the ancient format of suzerainty
treaties which is so clearly followed by Moses in the remarkable organization of
Deuteronomy, scholars were apparently at a loss to account for the peculiar
construction of this chapter.
Scott referred to "The two beautiful rituals here" in what he called a "hortatory
conclusion."[1] The two confessions commanded here evoked this comment from
Blair: "They appear more ancient than the Book of Deuteronomy; they formed
part of the ancient confessional liturgy of Israel, perhaps that of the Tabernacle,
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4. before the construction of Solomon's temple!"[2] Amen! And of course that is
exactly what all of Deuteronomy actually is! The colossal error of the critical
scholars in their constant repetition of their false premise that the central
sanctuary which appears in passages like this is a positive and certain reference
to "Jerusalem,"[3] is an untenable conclusion, there being not a single reference
in all of Deuteronomy to Jerusalem as the central sanctuary. The passage usually
cited as proof of their error is Deuteronomy 14:28f, but of course, Jerusalem is
not mentioned at all. We have already pointed out that for generations prior to
the erection of Solomon's temple, "The House of the Lord," the place where God
recorded his holy name, etc. are expressions that refer undoubtedly to the
Tabernacle as constructed according to God's instructions to Moses. Even Von
Rad admitted that the so-called "demand for centralization in Deuteronomy
rests upon a very narrow basis."[4] We would go much further and declare that
this error rests upon no basis whatever.
It is interesting, however, that Von Rad although apparently ignorant of the
close resemblance to the suzerainty treaties found in Deuteronomy, nevertheless
appeared to discern a similar thing in his words: "Its form looks like the draft of
a contract in which each of two parties makes its declaration, that is, each causes
the other to bind itself by means of a declaration.[5]
Throughout Deuteronomy there is a remarkable conformity to the ancient
format of suzerainty treaties, not the least of which, is the remarkable confession
and ratification here in Deuteronomy 26. As Kline declared, "The unity and
authenticity of Deuteronomy as a Mosaic product are confirmed by this
remarkable conformity," and that, "Current orthodox Christian scholarship
joins older Christian and Jewish traditions in accepting the plain claims of
Deuteronomy itself to be the farewell, ceremonial addresses of Moses to the
Israelite assembly on the plains of Moab."[6] There is no other rational view of
the origin of Deuteronomy.
The outline of the chapter falls into this pattern:
(1) there is a presentation of the first-fruits and tithes (Deuteronomy 26:1-11),
(2) the tithing of the third year (Deuteronomy 26:12-15), and
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5. (3) the formal ratification of the treaty by both parties, God and Israel
(Deuteronomy 26:16-19).
In times before the understanding of the treaty-form of this chapter, containing
the final ratification of the covenant, it was customary for commentators to
describe Deuteronomy 26:16-19 as "the hortatory conclusion."[7] Now,
hortatory pertains to "giving exhortation," but here the words are actually
foreign to what is usually considered exhortation, due to the positive affirmation
of a compliance, already manifested, with the laws God has provided for Israel.
It is not, therefore, "exhortation," but a formal ratification of the covenant-
treaty.
"And it shall be, when thou art come unto the land which Jehovah thy God
giveth thee for an inheritance, and possessest it, and dwellest therein, that thou
shall take of the first of all the fruit of the ground, which thou shalt bring in
from thy land that Jehovah thy God giveth thee; and thou shalt put it in a
basket, and shall go unto the place which Jehovah thy God shall choose, to cause
his name to dwell there. And shalt come unto the priest that shall be in those
days, and say unto him, I profess this day unto Jehovah thy God, that I am come
unto the land which Jehovah sware unto our fathers to give us. And the priest
shall take the basket out of thy hand, and set it down before the altar of Jehovah
thy God. And thou shalt answer and say before Jehovah thy God, A Syrian
ready to perish was my father; and he went down into Egypt, and sojourned
there, few in number; and he became there a nation, great, mighty, and
populous. And the Egyptians dealt with us, and afflicted us, and laid upon us
hard bondage: and we cried unto Jehovah, the God of our fathers, and Jehovah
heard out voice, and saw our affliction, and our toil, and our oppression; and
Jehovah brought us forth out of Egypt, with a mighty hand, and with an
outstretched arm, and with terribleness, and with signs, and with wonders; and
he hath brought us unto this place, and hath given us this land, a land flowing
with milk and honey. And now, behold, I have brought the first of the fruit of the
ground, which thou, O Jehovah, hast given me. And thou shalt set it down before
Jehovah, and worship before Jehovah thy God. And thou shalt rejoice in all the
good which Jehovah thy God hath given thee, and unto thy house, thou, and the
Levite, and the sojourner that is in the midst of thee."
It is very difficult to be patient with arrogant scholars who seize upon every
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6. possible pretext in order to shout "contradiction," "different traditions," "the
melding of two or more sources." etc. Even Von Rad declared the passage
"uneven," affirming that in Deuteronomy 26:4, the basket was handed to the
priest at the beginning of the ceremony, and that in Deuteronomy 26:10, not
until the end of it.[8] It is perfectly obvious that this account is abbreviated, and
that not everything in the full ceremony was detailed, and that there is no
intention of the Bible in this instance to describe this ceremony in such a
complete manner that Von Rad, or anyone else, would be able to repeat it.
Craigie mentioned the alleged "contradiction" in the priest's setting the basket
before the altar (Deuteronomy 26:4), and the worshipper himself doing so in
Deuteronomy 26:10, declaring that:
"What is probably intended, however, is that the priest performed an action and
spoke some words; then both the action and the words were repeated by the
man, ... as indicated by the words, you shall respond and say (Deuteronomy
26:5a)."[9]
It is also in harmony with the language of all nations that any action caused to be
done by a worshipper is, in fact, actually said to be done by the worshipper.
Jesus, for example, is said to have baptized people; but he did not personally
baptize anyone. What his disciples did, Jesus was said to have done. Therefore,
when the worshipper, by his actions, caused the basket to be set down in front of
God's altar, it was proper to say that he had indeed set it there. We cannot
suppose for a moment that those commentators who are shouting themselves
hoarse about "contradictions in the Bible" do not know such a basic truth as
this. They are simply blinded by their a priori decision that there are
contradictions, which, of course, they are inclined to see everywhere. An example
of this is found in that N.T. scholar who found a contradiction in Peter's being
called Cephas in certain passages!
As Cook accurately discerned: Both of these liturgical enactments (including
Deuteronomy 26:1-11) have a clear and close relationship to the whole of the
preceding legislation (all the way back to Deuteronomy 4:44), and they form a
most appropriate and significant conclusion to it.[10]
In this paragraph (Deuteronomy 26:1-11), there is the formal acknowledgment
on the part of the worshipper that God indeed has fulfilled his promise to the
fathers; and, in the next paragraph (Deuteronomy 26:12-15) there is the
affirmation of the worshipper that he also has kept his part of the solemn
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7. covenant.
Payne understood this chapter as insisting on three things:
(1) that worship must be directed to the true God;
(2) that the worship must be conducted properly, and in the proper sanctuary
(Jerusalem is meant); and
(3) that the Israelites should be intelligently grateful.[11]
In such a comment, we have another example of the needless, erroneous, and
constant repetition in the critical community of their decision that "the altar"
invariably meant the one in Jerusalem. If Deuteronomy insisted on Jerusalem's
being the only place Israel could worship, why was Jerusalem never mentioned
in Deuteronomy?
"A Syrian ready to perish ..." (Deuteronomy 26:5) In the RSV, this is "a
wandering Aramean," and this is correct, because the literal words here are "an
Aramean." "The patriarchs were Aramean geographically, although not
racially,"[12] because of Jacob's long residence in Paddan-Aram (Genesis 31:17).
The word "Aramean" derives from Aram. Jacob's being described as
"wandering" or "ready to perish," is strictly correct because Laban attempted
repeatedly to destroy his son-in-law Jacob.
Craigie properly described Deuteronomy 26:10 as the climax of the
ceremony.[13] The long, long promises of Almighty God to the patriarchs,
reaching back into history for about half a millennium, were at last to be
realized. What a chain of fantastic and wonderful events had taken place leading
to the culmination of those promises made such a long time ago. And now, within
a few days, Israel would enter Canaan. It would be a dramatic moment! The
hopes and fears of half a thousand years were reaching their fulfillment; and the
long and difficult chain of events leading to the birth of the world's Saviour
would begin to unfold upon the larger stage of national Israel's place in such
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8. plans.
Another important observation on this passage is that of Cousins:
"The most remarkable feature of this liturgy is the way it links the blessings of
the soil, not with the cyclic natural forces, such as those associated with the
worship of Baal, but with God's saving acts in history." (See related material in
Hosea 2:8.)[14]
Any discerning student will find almost countless indications of the Mosaic
authorship of Deuteronomy, in the aggregate, leading to the conviction that here
indeed we are reading the words God spoke through Moses. For example,
Harrison pointed out that, "The reference in Deuteronomy 26:5-10 is strikingly
Mosaic in style and content."[15] Such references as "hard bondage," "the
mighty hand," "the outstretched arm," "cried unto Jehovah," etc. are Mosaic.
CONSTABLE, "The presentation of the firstfruits 26:1-11
When the Israelites entered the land they were to bring a special offering of
firstfruits they harvested from the land to Yahweh at the tabernacle (cf.
Deuteronomy 14:22-27). It was to be an expression of their gratitude to God for
fulfilling His promise to bring them into the land. This was to be a combination
of the feast of Firstfruits and a ceremony of covenant renewal. [Note: W. J.
Dumbrell, Covenant and Creation, p. 116.] They were to remember their humble
origins as well as express gratitude for their present blessings. The "father"
referred to (Deuteronomy 26:5) was Jacob. Moses described him as an Aramean
because he lived many years in Paddan-aram, and he married his wives and
began his family there. Jacob was essentially simply a semi-nomad whom God
had blessed (cf. Deuteronomy 18:4; Exodus 23:19; Numbers 18:12-20).
It was common for Semites to regard a part of the whole as the whole
(Deuteronomy 26:9; cf. Joshua 21:43-45; 2 Samuel 5:6-10; 1 Kings 13:32;
Jeremiah 31:5). They did not think of the firstfruits that they offered to God as
the only portion they owed God. They viewed it as representing all that God had
given them, all of which belonged to Him. [Note: See A. J. Mattill Jr.,
"Representative Universalism and the Conquest of Canaan," Concordia
Theological Monthly 35:1 (1967):8-17.]
God's people should acknowledge God's goodness to them publicly, not
forgetting their former condition (cf. Hebrews 13:15; Ephesians 5:4; Philippians
4:6; Colossians 2:7; Colossians 3:16; Colossians 4:2; 2 Corinthians 9:15).
8

9. Verses 1-15
1. Laws of covenant celebration and confirmation 26:1-15
The ordinances with which Moses concluded his second address (chs. 5-26) not
only specified the Israelites' actions in further respects but also focused their
thinking on the goodness of God.
Verses 1-19
C. Covenant celebration, confirmation, and conclusion ch. 26
This chapter concludes the "purely legal material" [Note: Thompson, p. 253.]
begun in chapter 5.
HAWKER, "As the man of GOD is drawing to a conclusion on the subject of
laws, in this chapter he points out the form of words to be used in offering the
basket of first-fruits; and the prayer with which the offering is to be brought;
and then follows up both, with reminding the people once more, in whose name
and authority he had acted, in the delivery of the commandments.
Verse 1-2
There seems to have been a double design in this precept. In presenting the first
of everything to the LORD, we not only acknowledge the right of his sovereignty,
but we deny ourselves. The prophet Micah saith, "My soul desired the first ripe
fruit." Micah 7:1. The giving that to GOD, which the heart seems most itself to
desire, is therefore a blessed proof of self-denial. But beside these things, is there
not an eye to JESUS in this appointment? Is he not expressly called the first
fruits by the apostle? 1 Corinthians 15:20. And it is remarkable, that the day the
first fruits of barley were to be offered, corresponded to the day when JESUS
arose from the grave. And so again, on the day in which the first fruits of the
wheat-harvest were presented to the LORD, corresponded to the day when
JESUS sent down the first fruits of the HOLY GHOST. Compare De 16 with the
Evangelists on the resurrection, and Acts 2:1-2/
ELLICOTT, "Deuteronomy 26:1-11. PRESENTATION OF THE FIRST
FRUITS.
(1) When thou art come in.âRashi says they were not bound to the discharge of
this duty until they had conquered and divided the land. But the state of things
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10. described in the Book of Joshua (Joshua 21:43-45) would demand it. From the
words of Deuteronomy 26:11, âthou shalt rejoice,â the Jews gather that the
thanksgiving to be said over the firstfruits (in Deuteronomy 26:5-10) must be
said at some time between the close of the feast of unleavened bread on the
twenty-first day of the first month (the âsolemn assemblyâ of Deuteronomy 16:8)
and the Feast of Tabernacles. If firstfruits were presented between the Feast of
Tabernacles and the Passover, this formula was not used (Rashi).
(3) The priest that shall be in those days.âNo mention is made of the Levite here.
The priest (though of the tribe of Levi) has an office distinct from the Levite in
the Book of Deuteronomy as much as in the rest of the Old Testament.
I profess.âLiterally, I declare. âTo show that thou art not ungrateful for His
goodnessâ (Rashi, from the Talmud).
This day.âThe formula was only used once in the year.
(4) The priest shall take the basket.ââTo wave it. The priest put his hand under
the hand of the owner, and waved it.â
(5) A Syrian ready to perish.âThe reference is to Jacob, more especially when
pursued by Laban, who would have taken from him his all, except for the Divine
mercy and protection. We may also recall his danger from Esau (Genesis 31, 32),
from the Shechemites (34, 35), and from the famine, until he heard of Joseph.
(7) When we cried unto the Lord.âSamuel in his famous speech (1 Samuel 12:8)
takes up the language of this passage, âWhen Jacob was come into Egypt, and
your fathers cried unto the Lord, then the Lord . . . brought forth your fathers
out of Egypt, and made them dwell in this place.
(6-7) See Exodus 2:25; Exodus 3:9; Exodus 6:5-6 for the source of this
confession.
(10) And thou shalt set it before the Lord thy Godâi.e., take it up again after it
was first waved by the priest, and hold it in the hand while making this
confession, and then wave it once more. After this it would become the priestâs.
LANGE, "Israel before the Lord
Deuteronomy 26:1-19
1And it shall be, when thou art come in unto the land which the Lord thy God
giveth thee for an inheritance, and [thou] possessest it, and dwellest therein;
10

11. 2That thou shalt take of the first of all the fruit of the earth, which thou shalt
bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket,
and shalt go unto the place which the Lord thy God shall choose to place his
name [to cause his name to dwell] there 3 And thou shalt go unto the priest that
shall be in those days, and say unto him, I profess this day unto the Lord thy
God, that I am come unto the country which the Lord sware unto our fathers for
to give us 4 And the priest shall take the basket out of thine hand, and set it
down before the altar of the Lord thy God 5 And thou shalt speak [answer] and
say before the Lord thy God, A Syrian [An Aramæan] ready to perish [lost, lost,
wandering about][FN1] was my father; and he went down into Egypt, and
sojourned there with a [in] few, and became there a nation, great, mighty, and
populous: 6And the Egyptians evil-entreated 7 us, and afflicted [oppressed] us,
and laid upon us hard bondage: And when [om. when][FN2] we cried unto the
Lord God of our fathers, [and] the Lord heard our voice, and looked on our
affliction, and our [heavy, exhausting] labour, and our oppression: 8And the
Lord brought us forth out of Egypt with a mighty hand, and with an
outstretched arm, and with great terribleness, and with signs, and with wonders;
9And he hath brought us into this place, and hath given us this land, even a land
that floweth with milk and honey 10 And now, behold, I have brought the first-
fruits [first of the fruits] of the land, which thou, O Lord, hast given me: and
thou shalt set it [or the basket] before the Lord thy God, and worship before the
Lord thy God: 11And thou shalt rejoice in every good thing [all the good which]
which the Lord thy God hath given unto thee, and unto thine house, thou and the
Levite, and the stranger that is among you 12 When thou hast made an end of
tithing all the tithes of thine increase [in] the third year, which is the year of
tithing, and hast given it unto the Levite, the stranger, the fatherless, and the
Widow, that they may [and they eat] eat within thy gates, and be, [and are]
filled: 13Then thou shalt say before the Lord thy God, I have brought away the
hallowed things out of mine [the] house, and also have given them unto the
Levite, and unto the stranger, to the fatherless, and to the widow, according to
all thy commandments [commandment] which thou hast commanded me: I have
not transgressed14[of, from] thy commandments, neither have I forgotten them:
I have not eaten thereof in my mourning, neither have I taken away aught
thereof for any unclean use [in uncleanness (unclean condition)][FN3], nor given
aught thereof for the dead: but I have hearkened to the voice of the Lord my
God, and have done according to all that thou hast commanded me 15 Look
down from thy holy habitation, from heaven, and bless thy people Israel, and the
land which thou hast given us, as thou swarest unto our fathers, a land that
floweth with milk and honey 16 This day the Lord thy God hath commanded
thee to do these statutes and judgments: thou shalt therefore [and thou shalt]
keep and do them with all thine heart, and with all thy soul 17 Thou hast
avouched[FN4] the Lord this day to be thy God, and to walk in his ways, and to
keep his statutes, and his commandments, and his judgments, and to hearken
11

12. unto his voice: 18And the Lord hath avouched thee this day to be his peculiar
people [people for a possession], as he hath promised thee, and that thou
shouldest keep all his commandments: 19And to make [give] thee high above all
nations which he hath made, in praise, and in name, and in honour [splendor,
glory]; and that thou mayest be an holy people unto the Lord thy God, as he hath
spoken.
EXEGETICAL AND CRITICAL
1. Deuteronomy 26:1-11. Upon Deuteronomy 26:1 comp. Deuteronomy 17:14.
Deuteronomy 26:2, partitive. ( Genesis 4:4). According to Jewish tradition a part
of the seven kinds of the fruits of Canaan. Deuteronomy 8:8. Schultz: Not all the
first-fruits, generally, were to be delivered at the sanctuary. Keil: Only those
necessary for the following purpose or end. Comp. upon Exodus 23:19, and
besides Deuteronomy 18:4. ×Ö¶× Ö¶× from ×Ö¸× Ö¸×, to weave. For the rest
comp. Deuteronomy 12:11; Deuteronomy 12:5, ( Deuteronomy 16:17).
Deuteronomy 26:3. Either the priests collectively, or the one who was officiating,
comp. Deuteronomy 17:12. The declaration (saying) is the explanation of the
basket with the first-fruits, as a completed actual acknowledgment of the
possession of the land, and as an expression of corresponding gratitude.
Deuteronomy 26:4. Comp. Deuteronomy 26:10. Before the altar of burnt-
offering, Exodus 27:1 sq. Deuteronomy 26:5. Comp. Deuteronomy 25:9. To the
profession before men, there is joined a wider retrospective and comprehensive
prayer before the Lord. Jacob (Israel) nominally and virtually the ancestor of
the twelve-tribed people, ( Isaiah 43:27), an Aramæan because of his long
residence in Mesopotamia, whence Abraham removed, Genesis 11:31,
( Deuteronomy 25:20; Deuteronomy 28:5; Deuteronomy 31:20; Deuteronomy
31:24), and because he there grew to such a family. Comp. Hosea 12:13 sq.
×Ö¹×Öµ× losing himself, who not only wandered about, led a nomadic life, but
ran the risk of being lost. ( Psalm 119:176; Jeremiah 1:6). Duro servitio primum
( Genesis 31:40) deinde fame ( Genesis 42:2; Genesis 43:8). J. H. Michaelis.
Comp. Genesis 35:3. Keil against the accents: A lost Aramæan was my father.
Luther (Vulg.). The Aramæan (Satan) would destroy my father, as if the reading
was ×Ö´×Ö¼Öµ×. The Sept.: ΣÏÏίαν á¼Ïá¼Î»Î¹Ïεν á½ ÏαÏÎ®Ï Î¼Î¿Ï. ×
the beth essentiæ. Deuteronomy 10:22. ××ª× (Plurali tantum) ×ְתִ×× from
××ªÖ¸× to extend, i.e., the extended, grown, adult, men. ×Ö°×¢Ö¸× from ×ָע
Ö·× to rub away, small, diminish) of few men. Comp. Genesis 34:30. In himself
nothing, with his own, few, and yet! Comp. Deuteronomy 7:1; Deuteronomy 9:1.
( Exodus 1:7; Exodus 1:9). Deuteronomy 26:6. Comp. Exodus 1:11 sq.
Deuteronomy 26:7. Comp. Exodus 2:23; Exodus 4:31. Deuteronomy 26:8. Comp.
12

13. Deuteronomy 4:34; Deuteronomy 5:15; Deuteronomy 6:21 sq. Deuteronomy
26:9. Comp. Deuteronomy 6:3. ( Exodus 3:8). The offering brought by the
individual private Israelite, Deuteronomy 26:10, corresponds to this bringing of
the people into the land on the part of Jehovah. Comp. Deuteronomy 26:2. The
setting it down either as resuming the closing remark of Deuteronomy 26:4, or
implying that the offerer had taken up the basket with the first-fruits during the
prayer. Deuteronomy 26:11. The solemn festal joy, Deuteronomy 12:7;
Deuteronomy 12:12; Deuteronomy 16:11; Deuteronomy 16:14; Deuteronomy
18:4. The first-fruits, as the firstborn and the tithes ( Deuteronomy 25:19 sq.;
Deuteronomy 14:23).
DOCTRINAL AND ETHICAL
1. Two formulas of prayer, Deuteronomy 26:1 sq. and Deuteronomy 26:12 sq,
enclose the perfection of Israel; it is comprehended by them in its most inward
and holy aspect. The fulfilling of the law completes itself in prayer, as inversely
the idea of prayer is realized only through the fulfilling of the law ( Deuteronomy
26:16 sq.).
2. Prayer appears at the very summit of the life of Israel, at the same time as the
most essential thing, as the very soul of all thought and deeds which only find
their strength and growth here, and thence—
3. The given formulas of prayer, with which compare the Lord’s prayer, include
generally reverence, and particularly praise, thanks, petition, intercession, all the
elements of prayer. The personal prayer appears hence as the common
( Deuteronomy 26:15).
4. In this direction, as to the first fruits ( Deuteronomy 26:2) and the tithes
( Deuteronomy 26:12), the service of God in Israel appears, by the way, as the
worship of God, in which man gives God the honor of that with which God has
first honored him. “Ye must at all times (preaches Zinzendorf), at the very front,
begin with declaring to what straits your father had been reduced,—how he
went down to Egypt, was a stranger there, and evilly entreated—until God at last
redeemed him, made him a great people, and brought him to this wished for
land.”
13

14. 5. The duty of prayer is thus truly the grace of prayer, which man must yield,
and whatever can hinder must be put away ( Deuteronomy 26:13 sq.).
6. Prayer in truth is through God even, not so much because in its expression it
brings before God the thoughts and word of God ( Deuteronomy 26:5 sq.; 13sq.),
but rather because in its inmost spirit it is the consecration of the whole man to
God. Otherwise all the subjective and objective relation of life ( Deuteronomy
26:13), the personal as the social condition ( Deuteronomy 26:14), would not be
pervaded and made serviceable to the kingdom of God.
7. As the object and end of prayer is the union of my will with that of God—not
my will but thine be done—so prayer manifests itself through obedience to the
law, through faithfulness in covenant relations ( Deuteronomy 26:16 sq.). His
service is moreover our blessedness, the true honoring of God, the glory of men
( Deuteronomy 26:19). “Instead of closing at its end the way of God, the law
points in that respect directly to that which is new and greater.” (Schultz.)
HOMILETICAL AND PRACTICAL
Deuteronomy 26:1. Kohlbrugge: “We come into the land as soon as we believe;
then it typifies to the believer, heaven, the everlasting and full enjoyment of all
blessedness, Hebrews 4:11; Ephesians 2:5-6. It is all a free gift. It is the nature of
God to give, to be good to the poor, Galatians 3:18; Galatians 3:29.”
Deuteronomy 26:2 sq. The same: “Diversities of fruit. Comp. 1 Corinthians 12:4
sq.; Ephesians 4:7; Philippians 1:11; Galatians 5:22; 2 Peter 1:3 sq. He gives a
fruitful land, Ephesians 2:10; and there should not be any exotic fruits, Galatians
1:7-8.” Deuteronomy 26:3. Starke: “Thanksgiving and prayer are sisters which
should never be separated.” Kohlbrugge: “The confession of the mouth
disburdens and warms the heart, awakes a joyful faith. Thy God who has put
thee into office to praise the name of God, His faithfulness and truth before the
people,—thus from my confession to take occasion to comfort and encourage
others, that God will not forsake the work of His hands. The priest takes the
basket, as he must ever bring before the throne whatever the people offer,
Jeremiah 30:21. The altar of burnt offering a figure of Christ and His cross.”
Deuteronomy 26:5 sq. Baumgarten: “Israel is in himself nothing more than the
receptive subject of the grace of Jehovah. This is plain for all the future in the
twofold beginning of his history. First, Israel the individual Prayer of Manasseh,
whose loneliness in the three patriarchs is three times inferred; no violent,
14

15. lawless Nimrod, but an Aramæan stranger and shepherd going through the
regions of kings and nations ( Psalm 105:12-13), and exposed to their assaults. As
Jehovah prevented this, He alone established this beginning—for Israel, as a lost
Prayer of Manasseh, had no strength in himself. So also in the second beginning,
where Israel became a great people, but thus given into the power of a strange
and harsh king, he was lost again. In measure indeed as Israel had grown to a
great mass, the grace of Jehovah became grander and more wonderful.”
[Wordsworth: “We must remember our past miseries as well as our present
mercies; what we were by nature as well as what we are by grace.”—A. G.]
Cramer: “Alms are not given from vanity, but from faith.” Richter:
“ Deuteronomy 26:7 praises the omniscience of God, Deuteronomy 26:8 His
power and righteousness, and Deuteronomy 26:9 His goodness and faithfulness.”
Deuteronomy 26:10. Starke: “The first to God, and not to Satan. Ye young men
and maidens, devote to God the bloom of your years.” Deuteronomy 26:11.
Baumgarten: “With the first fruits for the priests ( Numbers 18:13) they were to
bring others also, free-will offerings and what was joined with them,
Deuteronomy 12.” Deuteronomy 26:13 sq.: “Like the Pharisee, Luke 18, but not
the same, indeed unlike.” Deuteronomy 26:14. Randglosse: “The sacrifice to God
should be joyful, pure and holy.” Deuteronomy 26:15. Schultz: “If a living
prayer ascends to God, a certain obedience, as well as a certain experience of
grace, is necessary.” Baumgarten: “Because He who dwells in the earthly
sanctuary is at the same time enthroned in the heavenly sanctuary, so He must be
called upon in every house of Israel. What freedom and variety in Israel, in
connection with all earnestness for the unity of the sanctuary, and the sacredness
of the priesthood and its position.” Deuteronomy 26:16. Osiander: “For the
fulfilling of the commands, God requires the whole man.” Deuteronomy 26:17.
Starke: “Great similarity with the question in the baptismal covenant, 1 Peter
3:21.” Deuteronomy 26:19. Richter: “To be for the praise of God ( Ephesians 1.)
is the ultimate end of all the revelations and forms of the kingdom of God.” V.
Gerlach: “In the first fruits there is a continuous homage and acknowledgment
with reference to all earthly possessions. The second tithe changed every
Israelitish home into a sanctuary.”
PETT, "Introduction
The Covenant Stipulations, Covenant Making at Shechem, Blessings and
Cursings (Deuteronomy 12:1 to Deuteronomy 29:1).
In this section of Deuteronomy we first have a description of specific
requirements that Yahweh laid down for His people. These make up the second
part of the covenant stipulations for the covenant expressed in Deuteronomy
4:45 to Deuteronomy 29:1 and also for the covenant which makes up the whole
15

16. book. They are found in chapters 12-26. As we have seen Deuteronomy 1:1 to
Deuteronomy 4:44 provide the preamble and historical prologue for the overall
covenant, followed by the general stipulations in chapters 5-11. There now,
therefore, in 12-26 follow the detailed stipulations which complete the main body
of the covenant. These also continue the second speech of Moses which began in
Deuteronomy 5:1.
Overall in this speech Moses is concerned to connect with the people. It is to the
people that his words are spoken rather than the priests so that much of the
priestly legislation is simply assumed. Indeed it is remarkably absent in
Deuteronomy except where it directly touches on the people. Anyone who read
Deuteronomy on its own would wonder at the lack of cultic material it contained,
and at how much the people were involved. It concentrates on their interests, and
not those of the priests and Levites, while acknowledging the responsibility that
they had towards both priests and Levites.
And even where the cultic legislation more specifically connects with the people,
necessary detail is not given, simply because he was aware that they already had
it in writing elsewhere. Their knowledge of it is assumed. Deuteronomy is
building on a foundation already laid. In it Moses was more concerned to get
over special aspects of the legislation as it was specifically affected by entry into
the land, with the interests of the people especially in mind. The suggestion that
it was later written in order to bring home a new law connected with the Temple
does not fit in with the facts. Without the remainder of the covenant legislation in
Exodus/Leviticus/Numbers to back it up, its presentation often does not make
sense from a cultic point of view.
This is especially brought home by the fact that when he refers to their approach
to God he speaks of it in terms of where they themselves stood or will stand when
they do approach Him. They stand not on Sinai but in Horeb. They stand not in
the Sanctuary but in ‘the place’, the site of the Sanctuary. That is why he
emphasises Horeb, which included the area before the Mount, and not just Sinai
itself (which he does not mention). And why he speaks of ‘the place’ which
Yahweh chose, which includes where the Tabernacle is sited and where they
gather together around the Tabernacle, and not of the Sanctuary itself. He wants
them to feel that they have their full part in the whole.
These detailed stipulations in chapters 12-26 will then be followed by the details
16

17. of the covenant ceremony to take place at the place which Yahweh has chosen at
Shechem (Deuteronomy 27), followed by blessings and cursings to do with the
observance or breach of the covenant (Deuteronomy 28).
VI SUBMISSION AND TRIBUTE TO THE OVERLORD (Deuteronomy
26:1-15).
The detailed covenant stipulations having been laid out the call now goes out to
offer due tribute to their Overlord through the offering of firstfruits and the
special third year tithe.
Chapter 26 Submission To And Offering Tribute To Their Overlord.
Having covered the regulations of what their Overlord required of them (12-25)
Moses now moves on to their submission and offering of tribute to Him. This
tribute is specifically in terms of the land that has been given to them and is
proportionate to its fruitfulness.
He deals with two main offerings, beginning with the offering of the firstfruits at
the Sanctuary (Deuteronomy 18:4) at the Feast of Sevens (Weeks - see Exodus
23:16; Exodus 34:22; Leviticus 23:17; Numbers 28:26) as a kind of rental and act
of worship, and as an acknowledgement to Him of His goodness in giving them
the land (Deuteronomy 26:1-11), followed later by the confirmation at the
Sanctuary (‘before Yahweh your God’ - Deuteronomy 26:13) of the offering of
the third year tithe (Deuteronomy 14:28-29) of which they had kept nothing back
(Deuteronomy 26:12-15). Their submission was then complete. Moses then closes
off the whole section with a reminder of what their submission meant
(Deuteronomy 16-19).
Both of these are in a sense new offerings, the first because never before have
they had such an abundance of first fruits of this kind to offer. The second
because it is an extension of the tithe, arising again because of the abundance of
the fruit of the land. Both are tributes for this wonderful new land that He is
giving them.
17

18. There is here again a connection with Deuteronomy 12, something which we also
saw in the previous verse (Deuteronomy 25:19), for in verse 2 they are to go to
the place which Yahweh will choose in order to bring Him their offerings
(compare Deuteronomy 12:5-7; Deuteronomy 12:11; Deuteronomy 12:17). So
this in a sense takes up from that point. Deuteronomy 12 had introduced the idea
and Deuteronomy 26 reveals its fulfilment. But we should note that neither the
firstfruits nor the tithe of the third year are mentioned in Deuteronomy 12
(although tithes and firstlings are). That was concerned with worship offerings.
These too are worship offerings, but we have here also a new element, the
offering of tribute to the Overlord for the gift of His land.
There is also connection with chapters 1-11 in the declaration concerning ‘the
land which Yahweh swore to our fathers to give us’ (compare Deuteronomy 1:8;
Deuteronomy 6:10; Deuteronomy 6:18; Deuteronomy 6:23; Deuteronomy 7:13;
Deuteronomy 8:1; Deuteronomy 9:5; Deuteronomy 10:11; Deuteronomy 11:9;
Deuteronomy 11:21).
But it should be noted that in Deuteronomy 12 there is no reference either to the
firstfruits or the third year tithe. The offerings described there were the ones
which were already being offered by the Israelites at the time when Moses was
speaking, although the tithes and firstlings did point to them. These then are
specifically new in order to celebrate the coming reception of the land.
So the two chapters Deuteronomy 12 and Deuteronomy 26 clearly provide the
framework for what has been described in between, with the former emphasising
the worship of Yahweh overall, and the latter stressing tribute and worship for
the land. But chapter 26 is also preparatory to what follows, for having offered
their tribute the blessing and cursings of the covenant must be declared and the
covenant must be renewed, witnessed and sealed. This chapter demands a
response from the Overlord and the renewal of the covenant.
The aspect of submission comes out especially in three declarations, the first in
verse 3, the second larger one in Deuteronomy 26:5-10, and the third in
Deuteronomy 26:13-15. In them they acknowledge Yahweh’s provision from the
land and declare their openly revealed loyalty to Him revealed in the tribute that
they have brought. To which Moses responds on behalf of Yahweh in
18

19. Deuteronomy 26:16-19.
These submissions will not, of course, both occur at the same time. Assuming
that the offering of the firstfruits would begin, if only in a primitive way, once
they had first entered the land and had been able to plant and grow crops, the
firstfruits would be offered at the Feast of Sevens beginning with the first
harvest after entering the land, at least a year after entry, while the offering of
the third year tithe could not by its nature be offered until the third year. On the
other hand the tribes to the east of Jordan might have firstruits earlier. But they
would be required to fit into the pattern of the third year tithe.
Verses 1-11
The Offering of the Firstfruits (Deuteronomy 26:1-11).
The offering of the firstfruits was to take place at the Feast of Sevens when the
harvest had hopefully been gathered in. Here Israel were commanded to gather
their firstfruits once they were in the land and bring them to Yahweh at the
place that He will choose, declaring their gratitude to Him as they acknowledged
what He had done for them, and placing their tribute before Him.
Analysis in the words of Moses:
a And it shall be, when you are come in to the land which Yahweh your
God gives you for an inheritance, and possess it, and dwell in it, that you shall
take of the first of all the fruit of the ground, which you shall bring in from your
land that Yahweh your God gives you, and you shall put it in a basket, and shall
go to the place which Yahweh your God shall choose, to cause his name to dwell
there (Deuteronomy 26:1-2).
b And you shall come to the priest who will be in those days, and say to him,
“I declare this day to Yahweh your God, that I am come to the land which
Yahweh swore to our fathers to give us” (Deuteronomy 26:3).
c And the priest shall take the basket out of your hand, and set it down
before the altar of Yahweh your God (Deuteronomy 26:4).
d And you shall answer and say before Yahweh your God, “A wandering
19

20. Aramaean (or ‘an Aramaean ready to perish’) was my father, and he went down
into Egypt, and sojourned there, few in number, and he became there a nation,
great, mighty, and populous” (Deuteronomy 26:5).
d “And the Egyptians dealt ill with us, and afflicted us, and laid on us hard
bondage, and we cried to Yahweh, the God of our fathers, and Yahweh heard
our voice, and saw our affliction, and our toil, and our oppression, and Yahweh
brought us forth out of Egypt with a mighty hand, and with an outstretched arm,
and with great terribleness, and with signs, and with wonders” (Deuteronomy
26:6-9).
c “And He has brought us into this place (maqom), and has given us this
land, a land flowing with milk and honey” (Deuteronomy 26:9).
b “And now, behold, I have brought the first of the fruit of the ground,
which you, O Yahweh, have given me.” And you shall set it down before Yahweh
your God, and worship before Yahweh your God (Deuteronomy 26:10).
a And you shall rejoice in all the good which Yahweh your God has given to
you, and to your house, you, and the Levite, and the resident alien who is in the
midst of you’ (Deuteronomy 26:11).
Note that in ‘a’ when they come in to the land which ‘Yahweh their God’ gives
them for an inheritance, to possess it, and dwell in it, that they must take of the
first of all the fruit of the ground, which they must bring in from your land that
Yahweh their God ‘gives them’, and put it in a basket, and go to the place which
Yahweh their God shall choose, to cause his name to dwell there, and in the
parallel they are to rejoice in all the good that ‘Yahweh their God’ has ‘given
them’. In ‘b’ they must come to the priest who will be in those days, and say to
him, “I declare this day to Yahweh your God, that I am come to the land which
Yahweh swore to our fathers to give us” and in the parallel declare that “I have
brought the first of the fruit of the ground, which you, O Yahweh, have given
me” and set it down before ‘Yahweh your God’ and pay Him homage and
worship Him (note here the reversal of ‘Yahweh your God’ and Yahweh’ in the
second part). In ‘c’ the priest will take the basket out of their hand, and set it
down before the altar of Yahweh their God and in the parallel they will point to
it and declare “And He has brought us into this place (maqom), and has given us
this land, a land flowing with milk and honey” as indicated by the basket of
firstfruits.
In ‘d’ they declare And you shall answer and say before Yahweh your God, “A
wandering Aramaean (or ‘an Aramaean ready to perish’) was my father, and he
went down into Egypt, and sojourned there, few in number, and he became there
20

21. a nation, great, mighty, and populous”, while in the parallel they declare “and
the Egyptians dealt ill with us, and afflicted us, and laid on us hard bondage, and
we cried to Yahweh, the God of our fathers, and Yahweh heard our voice, and
saw our affliction, and our toil, and our oppression, and Yahweh brought us
forth out of Egypt with a mighty hand, and with an outstretched arm, and with
great terribleness, and with signs, and with wonders”. Note that both statements
commence with a picture of lowliness, refer to Egypt, and multiply nouns ‘great,
mighty, and populous’ compared with ‘our affliction, and our toil, and our
oppression’ and ‘with great terribleness, and with signs, and with wonders’.
Deuteronomy 26:1
‘And it shall be, when you are come in to the land which Yahweh your God gives
you for an inheritance, and possess it, and dwell in it,’
This was to take place when they have come into the land, and possess it and
dwell in it. As ever the basis for what they are doing would be that Yahweh had
brought them safely into the land, which He had given them as an inheritance to
possess and dwell in (compare Deuteronomy 12:1; Deuteronomy 25:19. See also
Deuteronomy 15:4; Deuteronomy 17:14; Deuteronomy 19:2; Deuteronomy
19:14; Deuteronomy 21:1). They were to enjoy that land to the full. And as can
be seen His aim was that there be no poor (Deuteronomy 15:4), that no innocent
blood be spilled there (Deuteronomy 19:2; Deuteronomy 21:1), and that no
ancient landmarks be removed (Deuteronomy 19:14). Their future would thus
consist in personal security, security of life, and security of property for all, a
land of blessing indeed.
2 take some of the firstfruits of all that you
produce from the soil of the land the Lord your
God is giving you and put them in a basket.
Then go to the place the Lord your God will
21

22. choose as a dwelling for his Name
BARNES, "On the subject of firstfruits see the notes at Lev_23:9 ff. The firstfruits
here in question are to be distinguished alike from those offered in acknowledgment
of the blessings of harvest (compare Exo_22:29) at the Feasts of Passover and
Pentecost, and also from the offerings prescribed in Num_18:8 ff. The latter
consisted of preparations from the produce of the earth, such as oil, flour, wine, etc.;
while those here meant are the raw produce: the former were national and public
offerings, those of this chapter were private and personal. The whole of the firstfruits
belonged to the officiating priest.
CLARKE,"Thou shalt take of the first of all the fruit, etc. - This was
intended to keep them in continual remembrance of the kindness of God, in
preserving them through so many difficulties and literally fulfilling the promises he
had made to them. God being the author of all their blessings, the first-fruits of the
land were consecrated to him, as the author of every good and perfect gift.
GILL, "That thou shalt take of the first of all the fruit of the earth,.... This
oblation of firstfruits was different front the sheaf of the firstfruits brought at barley
harvest in the time of the passover, and from the two wave loaves of wheaten flour, at
wheat harvest, at Pentecost; and from the cake of the first of their dough; see Lev_
23:10. They were of one sort only, these of various kinds; though, as Jarchi observes,
not all firstfruits, or the first of all sorts of fruits, were to be brought; for all were not
bound to firstfruits, but the seven kinds only, called here the fruit of the earth, and
are particularly mentioned in Deu_8:8; and their manner of observing, selecting, and
gathering their firstfruits, as the same writer notes, was this;
"a man goes into his field, and sees a mature fig, he binds a rush about it for a sign,
and says, lo, this is firstfruits: and so, if he sees a bunch of grapes, or a pomegranate,
more mature than the rest, he does the same,''as is observed in the Misnah (z):
which thou shalt bring of thy land which the Lord thy God giveth thee;
and the land being given them, and such a fruitful one as it was, they needed not to
grudge bringing the firstfruits of it to the Lord. The quantity they were to bring is not
fixed; this was left to their generosity; but, according to tradition, they were to bring
the sixtieth part; so says Maimonides (a),"the firstfruits have no measure (no fixed
measure) from the law; but from the words of the wise men, a man ought to separate
one out of sixty:"
and shalt put it in a basket; for the more convenient carriage of them and for the
more decent oblation and waving of them together, The rich brought their firstfruits
in baskets of silver and of gold, the poor in wicker baskets of willows barked (b). The
firstfruits of the seven several kinds were all put together in one basket, not into
separate ones, or into as many as there were kinds; but then, as the last mentioned
writer observes (c),"they did not bring them mixed, but the barley (was put) beneath,
or lowermost, and the wheat over that; and the olives above that, and the dates over
22

23. them, and the pomegranates over them, and the figs uppermost in the vessel; and
there was some one thing which separated between every kind, as leaves, and the
like; and they put about the figs clusters of grapes without:"
and shalt go unto the place which the Lord thy God shall choose to place
his name there; which, as the event showed, was the city of Jerusalem; hither from
all parts of the country were the firstfruits to be brought. All which may teach us, that
we are to honour God with the firstfruits of our increase; that we are to be thankful in
every thing, and for everything we have; and that our mercies should be
acknowledged publicly in the place of public worship; and that all our sacrifices of
praise should be offered in faith, which may be signified by the basket in which the
firstfruits were brought, without which we cannot please God; and this being bore on
the shoulder all the while, may denote reverence of God, and a sense of former state
and condition, as this might put the Israelites in mind of their carrying loads in
Egypt.
JAMISON, "Thou shalt take of the first of all the fruit of the earth — The
Israelites in Canaan, being God’s tenants-at-will, were required to give Him tribute in
the form of first-fruits and tithes. No Israelite was at liberty to use any productions of
his field until he had presented the required offerings. The tribute began to be
exigible after the settlement in the promised land, and it was yearly repeated at one
of the great feasts (Lev_2:14; Lev_23:10; Lev_23:15; Num_28:26; Deu_16:9). Every
master of a family carried it on his shoulders in a little basket of osier, peeled willow,
or palm leaves, and brought it to the sanctuary.
CALVIN, "2.That thou shalt take of the first. We know that in the first-fruits the
whole produce of the year was consecrated to God. The people, (338) therefore,
bore in them a testimony of their piety to Him, whom they daily experienced to
be their preserver, and the giver of their food. This typical rite has now, indeed,
ceased, but Paul tells us that the true observation of it still remains, where he
exhorts us, whether we eat or drink, to do all to the glory of God. (1 Corinthians
10:31.) As to the place where the first-fruits were to be offered, and why God is
said to have placed His name there, we shall hereafter consider, when we come to
the sacrifices; I now only briefly touch upon what concerns the present subject.
I profess this day. In these words the Israelites confess that they had not gained
dominion of the land either by their own strength or good fortune, but by the
free gift of God, and that according to His promise. There are, therefore, two
clauses in this sentence; first, that God had gratuitously promised to grant that
land to Abraham as the inheritance of his descendants; and, secondly, that He
had performed His promise, not only when He had brought the children of
Abraham into possession, but by adding’ to His grace by their peaceful
enjoyment of it. He pursues the same point more fully immediately afterwards,
where the Israelites are commanded to declare how wretched was the condition
23

24. of their fathers, before the Lord embraced them with His favor, and vouchsafed
unto them His mercy. The original word in verse 5, meaning to answer, I
translate simply, according to the Hebrew idiom, to speak or say; unless to testify
be thought better, which would be very suitable; for the solemn profession is
here described, whereby they bound themselves every year to God. They do not
count their origin from Abraham, but from Jacob, in whose person God’s grace
shone forth more brightly; for being compelled to fly from the land of Canaan,
he had spent a good part of his life in Syria, (for he did not return home, till he
was old,) and then, being again driven into Egypt by the famine, he had at length
died there. The land had not, therefore, fallen to them by hereditary right, nor
by their own efforts; their father Jacob not having been permitted even to
sojourn there. They call him a Syrian, because when he had married Laban’s
daughters, and had begotten children, and was stricken in years before he had
returned home, he might seem to have renounced the land of Canaan. Since then
he had been content for many years with the dwelling which he chose for himself
in Syria, his descendants justly confessed that he was a pilgrim and stranger,
because of his long exile; and for the same reason that they also might be counted
foreigners. They add that their father Jacob again abandoned the land of
Canaan when he was forced by the famine to go down into Egypt; and whilst
they recount that he sojourned there with a few, and afterwards grew into a
mighty nation, they thus acknowledge that they were Egyptians, since they had
sprung from thence, where was the beginning of their name and race. In the rest
of the passage they further confirm the fact that they were led into the land of
Canaan by the hand of God; because when they were oppressed by tyranny, they
cried unto Him, and were heard. They are commanded also to celebrate the signs
and wonders whereby their redemption was more clearly manifested, in order
that they should unhesitatingly give thanks to God, and contrast His pure
worship with all the imaginations of the heathen: otherwise, this would have
been but a cold exercise of piety. What follows in the last verse, “And thou shalt
rejoice,” etc., seems indeed to have been a promise, as if God, by setting before
them the assurance of His blessing, added a stimulus to arouse the people to
more cheerful affection; but the sense would appear more clear and natural if
the copula were changed into the temporal adverb then; for this is the main thing
in the use of our meat and drink, with a glad and joyful conscience to accept it as
a testimony of God’s paternal favor. Nothing is more wretched than doubt; and
therefore Paul especially requires of us this confidence, bidding us eat not
without faith. (Romans 14:23.) In order, then, to render the Israelites more
prompt in their duty, Moses reminds them that they would only be able to rejoice
freely in the use of God’s gifts, if they should have expressed their gratitude as
He commanded.
COKE, "Ver. 2. Shalt put it in a basket, &c.— The baskets used by the rich upon
this occasion were sometimes of silver, or overlaid with gold, and these the priest
24

25. restored to the owner; but if it was a wicker-basket, or the like, the priest had it,
together with the first-fruits. Bishop Patrick thinks it probable, that the heathens
derived from hence their custom of carrying their first-fruits, as a tithe, every
year to the island of Delos, where Apollo was supposed to have his special
residence: and this not only from the neighbouring islands and countries, but
from all parts of the world; as the Jews, we find, sent every where, from all the
countries where they dwelt, a sum of money every year, instead of first-fruits and
tithes, to Jerusalem; a privilege which, as we learn from Josephus, the Romans
allowed them after they had conquered them. The reader will find, in
Callimachus's Hymn to Delos, a very particular account of the custom just now
mentioned, of which there are also other footsteps among the heathens; the
mystica vannus Jacchi, spoken of by Virgil, being nothing else, according to the
learned Servius, than a wicker-basket, in which their first-fruits were carried.
PETT, "Deuteronomy 26:2-3
‘That you shall take of the first of all the fruit of the ground, which you shall
bring in from your land that Yahweh your God gives you, and you shall put it in
a basket, and shall go to the place which Yahweh your God shall choose, to cause
his name to dwell there, and you shall come to the priest who will be in those
days, and say to him, “I declare this day to Yahweh your God, that I am come to
the land which Yahweh swore to our fathers to give us.” ’
Thus when the time of growth arrives their first move must be to gather from
‘the first of all the fruit of the ground’, and bring it in from the land that
Yahweh has given them and go to the place which Yahweh their God has chosen.
Note the repetition of the fact that it is the land that Yahweh has given them.
This is what the firstfruit is declaring, gratitude to their Overlord for that land.
And in order to express that gratitude they were going to the place which He had
chosen and caused His name to dwell there, and where, from an earthly point of
view (see Deuteronomy 26:15), He now dwelt in His glory. They were going in
order to declare their loyalty and pay tribute.
They will come to the priest (the appointed Priest at the Sanctuary, at this time
Eliezer) who will be in office in those days (which yet lie ahead while Moses is
speaking), with a basket of produce carefully selected from the firstfruits, and
make their first covenant declaration. ‘I declare this day to Yahweh your God
that I am come to the land which Yahweh swore to our fathers to give us’. Note
what the heart of their confession is, that Yahweh swore to their fathers to give
them the land (Deuteronomy 1:8; Deuteronomy 6:10; Deuteronomy 6:18;
Deuteronomy 6:23; Deuteronomy 7:13; Deuteronomy 8:1; Deuteronomy 9:5;
25

26. Deuteronomy 10:11; Deuteronomy 11:9; Deuteronomy 11:21), and that that is
why they have come there in obedience to His will, because they have now
received it at His hands, as the firstfruits that they have brought amply
demonstrate. They are presenting their credentials and evidence of faithful
service to their Overlord’s representative, as any tribute bearer would do.
What a contrast is this noble and humble declaration to that which was
forbidden in Deuteronomy 9:4 which was a boast of innocence. Here they do not
declare their innocence, they rather recognise that they are there because of
Yahweh’s gracious oath to the patriarchs their fathers.
The basket would be of wicker-work (compare Deuteronomy 28:5; Deuteronomy
28:17). For the law of the firstfruit see Deuteronomy 18:4; Exodus 23:16; Exodus
23:19; Exodus 34:22; Exodus 34:26; Leviticus 23:17; Numbers 18:12-13;
Numbers 28:26.
Apart from the description here which is very much abbreviated we do not know
how this ceremony was first kept. But in later times every family head would
bring his basket of firstfruits, and it would be brought with the above words to
the priest, who would wave it before Yahweh at the altar before setting it down.
The second declaration would then be made by the worshipper who would then,
on speaking the words in verse 10, himself present the basket ‘before Yahweh’.
3 and say to the priest in office at the time, “I
declare today to the Lord your God that I have
come to the land the Lord swore to our
ancestors to give us.”
GILL, "And thou shalt go unto the priest that shall be in those days,....
Whose course and turn it would be to minister before the Lord; though, according to
the Targum of Jonathan, it was the high priest they were to apply to on this occasion;
26

27. and so Aben Ezra observes, that this law is obligatory all the time there is an high
priest, as if it was not binding when there was none, and all depended on him; who in
this case was typical of Christ our high priest, to whom we must bring, and by him
offer up, the sacrifice of praise, even the fruit of our lips, giving thanks to God for all
his mercies:
and say unto him; what follows, and the basket of firstfruits all the while on his
shoulder (d), even if a king:
I profess this day; it being done once in a year, and not twice, as Jarchi notes:
unto the Lord thy God; directing his speech to the priest:
that I am come into the country which the Lord sware unto our fathers
for to give us; and not only come into it, but was in the possession of it, and in the
enjoyment of the fruits of it; of which the basket of firstfruits he had brought on his
shoulder was a token. The natural and moral use of these firstfruits to the Israelites,
and the bringing of them, was hereby to own and acknowledge that God was the
proprietor of the land of Canaan; that they had it by gift from him, and that they held
it of him, the firstfruits being a sort of a small rent they brought him; and that he was
faithful to his oath and promise he had made to their fathers, and which they
professed with great humility and thankfulness. The typical use of them was to direct
to Christ himself, the firstfruits of them that sleep in him, the first begotten from the
dead, the pledge and earnest of the resurrection of his people; to the Spirit of God
and his grace, which are the earnest of glory; and to the first converts among Jews
and Gentiles, in the first times of the Gospel; to Christians in general, who are the
firstfruits of God and of the Lamb, and to their sacrifices of praise and thankfulness
they are to offer up to God through Christ, which are acceptable to him through him;
and whereby they glorify him as the author of all their mercies, to whom they are to
bring their best, and in the first place; see 1Co_15:20.
HENRY 23-24, "II. Good words put into their mouths to be said in the doing of
this good work, as an explication of the meaning of this ceremony, that it might be a
reasonable service. The offerer must begin his acknowledgment before he delivered
his basket to the priest, and then must go on with it, when the priest had set down
the basket before the altar, as a present to God their great landlord, Deu_26:3, Deu_
26:4.
1. He must begin with a receipt in full for the good land which God had given them
(Deu_26:3): I profess that I have come now at last, after forty years' wandering, unto
the country which the Lord swore to give us. This was most proper to be said when
they came first into Canaan; probably when they had been long settled there they
varied from this form. Note, When God has made good his promises to us he expects
that we should own it, to the honour of his faithfulness; this is like giving up the
bond, as Solomon does, 1Ki_8:56, There has not failed one word of all his good
promise. And our creature-comforts are doubly sweet to us when we see them
flowing from the fountain of the promise.
BENSON , "Deuteronomy 26:3. I profess this day unto the Lord — Thus, at his
presenting them to the priest in waiting, the offerer was to declare he brought
them in humble and grateful acknowledgment of the divine providence and
27

28. goodness, that had settled him and his family in this fruitful country, pursuant to
the gracious promises made to his forefathers. And the following confession
appointed to be made on the occasion was well fitted to excite in his mind
humility, gratitude, and trust in God; it being an important part of the worship
of God, as Maimonides observes, for a man to be mindful of his afflictions, when
God has given him rest from them.
SIMEON, "GRATITUDE TO GOD ENFORCED
Deuteronomy 26:3-6. And thou shalt go unto the priest that shall be in those
days, and say unto him, I profess this day unto the Lord thy God, that I am come
unto the country which the Lord sware unto your fathers for to give us. And the
priest shall take the basket out of thine hand, and set it down before the altar of
the Lord thy God. And thou shalt speak and say before the Lord thy God, A
Syrian ready to perish was my father.
The ceremonial law is considered in general as a system of burthensome rites,
that had in themselves no intrinsic value, and were useful only as prefiguring the
mysteries of the Gospel. But though this view of it is in a measure just, yet we
may disparage that law too much; because there was in many of its ordinances a
proper tendency to generate divine affections. In the law before us, certain
professions were required to be made at the same time that the first-fruits were
presented: and the words that were put into the mouths of the offerers, reminded
them of the obligations which they owed to God, and, consequently, were suited
to excite, as well as to express, their gratitude to God. As far as respected the
deliverance of that people from Egypt, there is no further occasion for the law;
and therefore it is superseded with the rest of the Jewish ritual: but as an
intimation of the high value which God sets on grateful recollections, it is worthy
of our highest regard.
We shall take occasion from it,
I. To point out our duty in reference to the mercies we have received—
We surely ought not to receive them like the brute beasts, which have no
understanding: it is our duty to act as intelligent creatures; and to make the
mercies of our God an occasion of augmented benefit to our souls. For this
28

29. purpose we ought,
1. To review them frequently—
[Even national mercies ought not to be overlooked by us. It was to them in a
peculiar manner that the ordinance before us had respect. The Jews were
required not only to look back to the deliverance of their nation from Egypt, but
to trace back their origin to Jacob their father, whose mother was a Syrian, who
himself married two Syrian women, and himself lived in Syria for twenty years;
whose children also, with the exception of Benjamin, were all born in Syria, and
were the heads and progenitors of all the Jewish tribes. He on many occasions
was near perishing: when he fled from the face of Esau, when he was followed by
Laban his father-in-law, and when he was met again by Esau at the head of four
hundred men, he was in danger of being destroyed: in which case his children
would either never have existed, or would all have been destroyed with him. But
God had preserved him from every danger, and brought his posterity to Canaan
agreeably to his promise: and they in grateful remembrance of this were to
profess it openly from year to year; “A Syrian ready to perish was our father.”
Perhaps it rarely occurs to our minds that we have quite as much reason for
gratitude on a national account as even the Jews themselves: but, if we call to
mind the state of our forefathers, who were as ignorant of God as the most
savage Indians, and remember, that we ourselves should have been bowing down
to stocks and stones just like them, if the light of the Gospel had not been sent to
dispel our darkness, we shall see that we may well adopt the language of our text
and say, “A Syrian ready to perish was our father.”
But we should be careful also to review our personal mercies. Let us look back to
the weakness of infancy, the thoughtlessness of childhood, the folly of youth, and
see now marvellously God has preserved us to the present hour, whilst millions
have been cut off by a premature death, or left to protract a miserable existence
in pain, or infamy, or want. The means by which we have been rescued from
danger, and even the minutest occurrences that have contributed to our
deliverance, are worthy of our most attentive survey, and must be distinctly
viewed, if ever we would “understand aright the loving-kindness of the Lord.”
We must not however dwell solely, or even chiefly, on temporal mercies, but
must raise our thoughts to those which are spiritual. What matter for reflection
will these afford! If we consider the former blindness and ignorance of our
29

30. minds, the hardness and depravity of our hearts, the indifference which we
manifested towards the concerns of eternity, and the awful danger in which we
stood, what reason have we to bless our God that he did not take us away in such
a state! And, if we can say, as in our text, that “we are come unto the country
which the Lord sware unto our fathers for to give us,” and are “partakers of his
promise in Christ Jesus,” then have we indeed cause for thankfulness, even such
cause, as we may well reflect upon to the latest hour of our lives — — — On
these then we should “muse till the fire burn, and we be constrained to speak of
them with our tongues.” In the ordinance before us a particular season was
appointed for this exercise: and it is well to have seasons fixed upon in our own
minds for a more solemn commemoration of the mercies received by us. If the
commencement of the new year, for instance, or our birth-day, were regularly
dedicated to this service, it could not be better spent. But, if our minds be duly
impressed with a sense of God’s goodness to us, we shall not be satisfied with
allotting one particular period to the contemplation of it, but shall be glad to
think and speak of it every day we live.]
2. To requite them gratefully—
[The Israelites were appointed to offer the first-fruits of the earth to God, in
token that they acknowledged him as the Proprietor and Giver of all that they
possessed. Now it is not necessary that we should present the same specific
offerings as they; but we must dedicate to God the first-fruits of our time, and
the first-fruits of our property. We should fear the Lord in our youth, and not
think it sufficient to give him the gleanings and the dregs of life — — — and we
should “honour him with our substance, and with the first-fruits of all our
increase;” “giving liberally, if we have much, and, if we have but little, doing our
diligence gladly to give of that little.” But chiefly should we consecrate ourselves
to God: for we ourselves are, as the Apostle calls us, “a kind of first-fruits of
God’s creatures [Note: James 1:18.].” Our bodies and our souls, together with all
their faculties and powers, are his: “We are not our own; we are bought with a
price; and to honour him is our bounden duty.” This is the very intent of God’s
mercies to us; nor do we ever requite them as we ought, till we “present ourselves
to God as living sacrifices,” and “glorify him with our bodies and our spirits
which are his.” This surrender of ourselves to him should be most solemn and
devout. The image in our text admirably illustrates it: The priest took the basket
that contained the first-fruits, and “set it down before the altar of the Lord his
God.” Thus should we go into the very presence of our God, and dedicate
ourselves to him, as his peculiar people. Rather, if we may so speak, we should
put ourselves into the hands of our great High-Priest, that he may “present us
30

31. holy and unblamable, and unreprovable in his sight.”]
Such is obviously our duty. We proceed now,
II. To recommend it to your attention—
Persons in general are ready to defer the performance of this duty under an idea
that it pertains not to them, at least not at present, and that an attention to it
would deprive them of much happiness: but we must press upon your
consciences the observance of it; for it is,
1. An universal duty—
[Who is there that has not received innumerable mercies for which he has reason
to be thankful? Verily, marvellous as are the displays of God’s goodness
recorded in the Scriptures, there is no man who might not find as wonderful
records of it in his own life, if he could trace all the dispensations of Providence
towards him, as clearly and minutely as they are marked in the inspired volume
towards God’s people of old — — —
But there is one point wherein all mankind are upon a level: we may all look
back to the state of Adam after he had fallen, and had reduced himself and all
his posterity to ruin. How awful our condition then! Truly we should have been
for ever like the fallen angels, destitute of all help or hope, if God had not
marvellously interposed to rescue us from death and hell by the sacrifice of his
only dear Son. With what emphasis then may every one of us say, “A Syrian
ready to perish was our father!” Here all the wonders of redeeming love unfold
themselves to our view — — — and he who has no heart to adore God for them,
has no evidence, no hope, of any interest in them — — —]
2. A reasonable duty—
[If we have conferred favours on any person for years together, do we not expect
31

32. our kindness to be acknowledged and requited as opportunities shall occur? Do
we not look with abhorrence upon a man that is insensible to all the obligations
that can be heaped upon him? But what are the kindnesses which we can shew to
a fellow-creature in comparison of those which we have received from
God? — — — Shall we then expect a tribute of gratitude from him, and think
ourselves at liberty to withhold it from our Heavenly Benefactor? — — — Let
the world ridicule devotion, if they will, and call the love of God enthusiasm: but
we will maintain it, that “the fear of the Lord is the beginning of wisdom,” and
that an entire surrender of ourselves to him is “a reasonable service” — — — Do
we inquire, whence it is that ungodly men regard the sublimer exercises of
religion as unnecessary and absurd? We answer, They have never considered
what obligations they owe to God. Only let them once become acquainted with
“the height and depth and length and breadth of the love of Christ,” and they
will see, that reason, no less than revelation, demands of us this tribute; and that
every enlightened mind must of necessity accord with that of the Psalmist, “What
shall I render to the Lord for all the benefits he has done unto me?” “Bless the
Lord, O my soul, and all that is within me bless his holy name!”]
3. A delightful duty—
[In the passage before us it is associated with joy [Note: ver. 11.]: and indeed,
what is such a service but a foretaste of heaven itself? Did any one ever engage in
it, and not find his soul elevated by it to a joy which nothing else could afford?
Let any one ruminate on earthly things, and his meditations will only augment
his cares, or at best inspire him with a very transient joy. Let him dwell upon his
own corruptions, and, though they are a proper subject of occasional meditation,
they will only weigh down his spirits, and perhaps lead him to desponding fears.
But let the goodness of God, and the wonders of redeeming love, be contemplated
by him, and he will soon have his mind raised above earthly things, and fired
with a holy ambition to honour and to resemble God. See how the Psalmist
expresses his thoughts on such occasions [Note: Psalms 145:1-7.]: what glorious
language! how sublime must have been the feelings of his soul, when uttering it
before God! Know ye then that this is the state to which we would invite you, and
that the daily experience of it is the best preparative for the joys above.]
32

33. 4 The priest shall take the basket from your
hands and set it down in front of the altar of the
Lord your God.
GILL, "And the priest shall take the basket out of thine hand,.... To wave it,
as Jarchi says, putting his hand under the hand of the owner, and so waving it; and
this being waved to and fro towards the several corners of the earth, was an
acknowledgment of the Lord being the proprietor of it:
and set it down before the altar of the Lord thy God; that it might have some
appearance of a sacrifice, and be a fit emblem of the spiritual sacrifice of praise,
which is accepted upon the altar Christ, which sanctifies every gift.
PETT, "Deuteronomy 26:4
‘And the priest shall take the basket out of your hand, and set it down before the
altar of Yahweh your God.’
As each family head comes with their basket of firstfruits and makes the
declaration in Deuteronomy 26:3, the priest will then accept their basket of
firstfruits, and ‘set it down before the altar of Yahweh’, as tribute to Him as
their Great Overlord.
The people will then make, before the Overlord’s representative, their second,
longer covenant declaration given in Deuteronomy 26:5 onwards, in which they
express their gratitude for what the Great King has done for them. It commences
with a brief history of the past emphasising their previous lowliness, celebrates
Yahweh’s deliverance and how He has brought them to this land, a land flowing
with milk and honey, and then offers the firstfruit of the ground which He has
given them, at which point they pay Him homage. It is a typical covenant
response.
5 Then you shall declare before the Lord your
God: “My father was a wandering Aramean,
and he went down into Egypt with a few people
33

34. and lived there and became a great nation,
powerful and numerous.
BARNES, "A Syrian ready to perish was my father - The reference is shown
by the context to be to Jacob, as the ancestor in whom particularly the family of
Abraham began to develop into a nation (compare Isa_43:22, Isa_43:28, etc.). Jacob
is called a Syrian (literally, Aramaean), not only because of his own long residence in
Syria with Laban Gen. 29–31, as our Lord was called a Nazarene because of his
residence at Nazareth Mat_2:23, but because he there married and had his children
(compare Hos_12:12); and might be said accordingly to belong to that more than to
any other land.
CLARKE,"A Syrian ready to perish was my father - This passage has been
variously understood, both by the ancient versions and by modern commentators.
The Vulgate renders it thus: Syrus persequebatur patrem meum, “A Syrian
persecuted my father.” The Septuagint thus: Συριαν απεβαλεν ᆇ πατηρ µου, “My father
abandoned Syria.” The Targum thus: ‫אבא‬ ‫ית‬ ‫לאובדא‬ ‫בעא‬ ‫ארמאה‬ ‫לבן‬ Laban arammaah bea
leobada yath abba, “Laban the Syrian endeavored to destroy my father.” The Syriac:
“My father was led out of Syria into Egypt.” The Arabic: “Surely, Laban the Syrian
had almost destroyed my father.” The Targum of Jonathan ben Uzziel: “Our father
Jacob went at first into Syria of Mesopotamia, and Laban sought to destroy him.”
Father Houbigant dissents from all, and renders the original thus: Fames urgebat
patrem meum, qui in Aegyptum descendit, “Famine oppressed my father, who went
down into Egypt.” This interpretation Houbigant gives the text, by taking the ‫י‬ yod
from the word ‫ארמי‬ arammi, which signifies an Aramite or Syrian, and joining it to
‫יאבד‬ yeabud, the future for the perfect, which is common enough in Hebrew, and
which may signify constrained; and seeking for the meaning of ‫ארם‬ aram in the
Arabic arama, which signifies famine, dearth, etc., he thus makes out his version, and
this version he defends at large in his notes. It is pretty evident, from the text, that by
a Syrian we are to understand Jacob, so called from his long residence in Syria with
his father-in-law Laban. And his being ready to perish may signify the hard usage
and severe labor he had in Laban’s service, by which, as his health was much
impaired, so his life might have often been in imminent danger.
GILL, "And thou shalt speak and say before the Lord thy God,.... Speak
with a loud voice, lifting up the voice, as Jarchi interprets it; or "answer" (e), to the
question the priest will ask, saying, what is this thou hast brought? as Aben Ezra
remarks; and this being said in the tabernacle, and before the priest of the Lord, and
as in the presence of the Lord, is represented as said before him, which is as follows:
34

35. a Syrian ready to perish was my father; meaning Jacob, who though born in
Canaan, his mother was a Syrian, and his grandfather Abraham was of Chaldea, a
part of Syria; and Jacob married two wives in Syria, and all his children were born
there but Benjamin, and where he lived twenty years; and sometimes persons are
denominated, as from the place of their birth, so from the place of their dwelling, as
Christ was called a Nazarene from Nazareth, where he dwelt, though he was born at
Bethlehem, Mat_2:23; and Jether, though an Israelite, as Aben Ezra observes, is
called an Ishmaelite, perhaps because he dwelt some time among that people, 1Ch_
2:17. Now Jacob might be said to be ready to perish when he fled for his life from his
brother Esau, and was poor and penniless when he came to Laban; so the last
mentioned writer interprets this phrase; to which may be added, that when in his
service he was exposed to cold and heat, and had his wages frequently changed, and
afterwards, when obliged to flee from Laban, was pursued by him with an intention
to do him mischief, had not the Lord prevented him. The reason of this part of the
confession was to show that it was not owing to the greatness of their ancestors from
whence they sprung, whose condition was mean, but to the gift of God, and his
goodness, that they enjoyed the land of Canaan. So every sensible soul, when he
brings his sacrifice of praise to God for his mercies, especially spiritual ones, frankly
acknowledges his lost perishing condition by nature, of which he is sensible; and that
in order to magnify the riches of the grace of God in his salvation, to endear Christ as
a Saviour the more, and to keep humble, and make thankful:
and he went down into Egypt; not directly, but some years after his former
afflicted circumstances; so the Targum of Jonathan expresses it,"after these things he
went down into Egypt;''after he had been in perishing circumstances in Syria, and
when he was sore pressed with famine in Canaan:
and sojourned there with a few; with seventy souls, as Jarchi:
and became there a great nation, mighty and populous; insomuch that the
king of Egypt was jealous of them, lest through their strength and numbers they
should get away from them, when any favourable incident happened; they being
when they came out from thence six hundred thousand men able to bear arms,
besides women and children.
HENRY, "2. He must remember and own the mean origin of that nation of which he
was a member. How great soever they were now, and he himself with them, their
beginning was very small, which ought thus to be kept in mind throughout all the
ages of their church by this public confession, that they might not be proud of their
privileges and advantages, but might for ever be thankful to that God whose grace
chose them when they were so low and raised them so high. Two things they must
own for this purpose: - (1.) The meanness of their common ancestor: A Syrian ready
to perish was my father, Deu_26:5. Jacob is here called an Aramite, or Syrian,
because he lived twenty years in Padan-Aram; his wives were of that country, and his
children were all born there, except Benjamin; and perhaps the confessor means not
Jacob himself, but that son of Jacob who was the father of his tribe. However it be,
both father and sons were more than once ready to perish, by Laban's severity, Esau's
cruelty, and the famine in the land, which last was the occasion of their going down
into Egypt. Laban the Syrian sought to destroy my father (so the Chaldee), had
35

36. almost destroyed him, so the Arabic.
JAMISON, "thou shalt say ... A Syrian ready to perish was my father —
rather, “a wandering Syrian.” The ancestors of the Hebrews were nomad shepherds,
either Syrians by birth as Abraham, or by long residence as Jacob. When they were
established as a nation in the possession of the promised land, they were indebted to
God’s unmerited goodness for their distinguished privileges, and in token of
gratitude they brought this basket of first-fruits.
K&D, "Deu_Deu_Deu_Deu_26:526:526:526:5----9999
‫י‬ ִ‫ב‬ፎ ‫ד‬ ֵ‫ב‬ ִ‫א‬ ‫י‬ ִ ַ‫ר‬ ֲ‫,א‬ “a lost (perishing) Aramaean was my father” (not the Aramaean,
Laban, wanted to destroy my father, Jacob, as the Chald., Arab., Luther, and others
render it). ‫ד‬ ֵ‫ב‬ ִ‫א‬ signifies not only going astray, wandering, but perishing, in danger of
perishing, as in Job_29:13; Pro_31:6, etc. Jacob is referred to, for it was he who went
down to Egypt in few men. He is mentioned as the tribe-father of the nation, because
the nation was directly descended from his sons, and also derived its name of Israel
from him. Jacob is called in Aramaean, not only because of his long sojourn in
Aramaea (Gen 29-31), but also because he got his wives and children there (cf. Hos_
12:13); and the relatives of the patriarchs had accompanied Abraham from Chaldaea
to Mesopotamia (Aram; see Gen_11:30). ‫ט‬ ַ‫ע‬ ְ‫מ‬ ‫י‬ ֵ‫ת‬ ְ‫מ‬ ִ , consisting of few men ( ְ , the so-
called beth essent., as in Deu_10:22; Exo_6:3, etc.; vid., Ewald, §299, q.). Compare
Gen_34:30, where Jacob himself describes his family as “few in number.” On the
number in the family that migrated into Egypt, reckoned at seventy souls, see the
explanation at Gen_46:27. On the multiplication in Egypt into a great and strong
people, see Exo_1:7, Exo_1:9; and on the oppression endured there, Exo_1:11-22,
and Exo_2:23. - The guidance out of Egypt amidst great signs (Deu_26:8), as in
Deu_4:34.
BENSON, "Deuteronomy 26:5. A Syrian was my father — That is, Jacob; for
though born in Canaan, he was a Syrian by descent, his mother Rebecca, and his
grandfather Abraham, being both of Chaldea or Mesopotamia, which in
Scripture is comprehended under the name of Syria. His wives and children, by
their mothers’ side, and his relations, were Syrians, and he himself had lived
twenty years in Syria with Laban. Ready to perish — Through want and
poverty, or through the rage of his brother Esau, and the treachery of his father-
in-law Laban: see Genesis 28:11; Genesis 28:20; Genesis 32:10.
Or perhaps this refers to the state of Jacob a little before he went down into
Egypt, when he and his family were in danger of perishing by famine, had he not
been sustained by his son.
COKE, "Ver. 5. And thou shalt speak, &c.— The sum of the acknowledgment
amounts to this: that their possession of that land was entirely owing to the
bounty of God, and not left them by their ancestors; for Jacob or Israel, their
progenitor, was forced to fly into Syria in a poor condition, and afterwards to go
down into Egypt, where his posterity was sorely afflicted; but, by the mercy of
36

37. God, they increased there, and were by him miraculously brought into this good
land. The Vulgate, and some other versions, render it, A Syrian persecuted my
father, referring to Laban; and others, my father passed into Syria: but our
translation is more agreeable to the Hebrew. For though Jacob himself was born
in Canaan, yet was he a Syrian by descent, Abraham being a native of Syria; and
as he himself lived twenty years with Laban the Syrian, he is, on these accounts,
very properly called a Syrian, or an inhabitant of Mesopotamia, which, in
Scripture, is comprehended under the name of Syria, or Aram. Le Clerc
observes, that Syrian was a name of reproach; for the Syrians were thought
more fraudful and cunning than others: but I should imagine, that the
expression could not be used here in any such sense; the low and unfortunate
state of Jacob and his family, when going down into Egypt, being here evidently
contrasted with their happy and fortunate state in the land of Canaan. What we
render, ready to perish, Dr. Waterland renders wandering; a translation which
he has taken from Mr. Wesseling's Observations, who remarks, that the same
word ‫אבד‬ abed, is used, Psalms 119:176 in the same sense, where the Psalmist
compares himself to a sheep that was wandering or lost; and he adds, that
nothing can answer better than this expression to the kind of life which Jacob
led. We find exactly the same manner of speaking in the OEdipus of Sophocles,
ver. 1039. See Wesseling's Observ. Var. l. 2. c. 3. p. 148. Houbigant dissents from
others in his interpretation of this text.
PETT, "Deuteronomy 26:5
‘And you shall answer and say before Yahweh your God, “A wandering
Aramaean (or ‘an Aramaean ready to perish’) was my father, and he went down
into Egypt, and sojourned there, few in number, and he became there a nation,
great, mighty, and populous.” ’
This is to be the people’s covenant declaration, as no doubt formulated by Moses
for their use. They are to begin by declaring their background. Their father was
‘an Aramaean (Arami)’. That is, he had come originally from Aram. Both
Abraham, and then Jacob on his return to Canaan, had come from Aram to the
north of Canaan (Genesis 11:31; Genesis 25:20; Genesis 28:5; Genesis 28:7;
Genesis 31:20; Genesis 31:24; compare Hosea 12:12), and Jacob’s whole family,
from whom the children of Israel were theoretically descended, had been born in
Aram. The description was probably intended to signify humility. The
‘wandering Aramaeans’ might well have been despised in Egypt.
“Wandering/ready to perish” (either is possible, for the word has connotations of
wandering hopelessly).’ This may signify that as a result of the famine Jacob had
37

38. been ready to perish, but more probably in this context emphasises the fact that
he had no settled home but had wandered from place to place because they had
no land of their own. See Psalms 105:12-25.
But either way he had gone with his households to Egypt to reside there because
of his need, also on a temporary basis (Exodus 1:1-5). They had at first been ‘few
in number’ (compare Genesis 34:30). They were probably a few thousand made
up of ‘seventy’ close family members with their households (Genesis 46:8-27). As
Abraham’s household included 318 fighting men (Genesis 14:14) it may well be
that the households of the twelve patriarchs contained a great deal more.
Remember how they had decimated Shechem (Genesis 34).
But while dwelling in Egypt they had become a mighty and populous nation
because Yahweh had been with them (Exodus 1:20). Note the emphasis on what
Yahweh had done. They were wanderers and they were few, but from the few He
had produced this multitude (compare Deuteronomy 1:10; Psalms 105:12-25).
In mind in these words is their change in circumstances. They had been humble,
but they had become great. They had been wanderers, but now they had
Yahweh’s land. They had been few and weak, but now they were a mighty and
populous nation.
BI. "A Syrian ready to perish was my father.
Humiliation in connection with gratitude
Such was the confession required of every priest of Israel when he presented, before
the altar, the offering of first-fruits. It was, therefore, in the midst of abundance, a
memorial of former destitution, and an acknowledgment of utter unworthiness,
under circumstances of peculiar obligation. The text is capable of divers renderings;
but take whichever we may, the lesson is the same. It teaches us, that when the
Divine promises are all fulfilled, and our salvation is complete, we are still to
remember the past (Isa_51:1). The connection between acceptable thanksgiving and
profound humiliation is a fact which none but a Pharisee would dare to disregard,
and which it behoves the Christian to bear in mind in all his devout meditations and
religious exercises. Should pride ever rise within his bosom—“Who maketh thee to
differ?” is a consideration which may suffice to put it down: nor will he, if walking in
the fear of God, and in the comfort of the Holy Ghost, when, by virtue of his “royal
priesthood,” he has “boldness to enter into the holiest by the blood of Jesus,” forget
to say there—“A Syrian ready to perish was my father.” The natural philosopher may
rejoice that he is not a brute, and a pagan may glory in the attributes peculiar to man,
but the devout student learns some very humbling facts concerning the position of
our race. Among the rest is this, that, of intelligent beings, man is probably the lowest
in the scale. That angels excel us in strength is obvious from everything we know
concerning them; and that devils have far greater intellectual power than belongs to
38

39. man, none acquainted with their devices will be disposed to question. To boast of our
mental superiority, then, is but to mingle ignorance with pride. The humiliation
which these considerations may be supposed to engender is deepened by the
recollection, that our case is not one of poverty alone, but of degradation. Whatever
may have been man’s original glory, that glory has long since departed. His boast of
heraldry is vain; traced back to its earliest antiquity, it bespeaks his ruin. His crest is
an inverted crown. And this is his motto—“Man that was in honour abode not.” The
grace of God works wonders. It copes with depravity, and subdues it. It rescues the
sinner from his degradation, and renders him meet to be a partaker of the
inheritance of the saints in light. But it also teaches him never to forget, even amidst
the splendours of the heavenly temple, to which it ultimately introduces him, the
ancient acknowledgment of the adoring Israelite—“A Syrian ready to perish was my
father.” (D. E. Ford.)
6 But the Egyptians mistreated us and made us
suffer, subjecting us to harsh labor.
GILL, "And the Egyptians evil entreated us,.... Ordered their male children to
be killed by the midwives, and by another edict to be drowned by the people:
and afflicted us; by setting taskmasters over them, who put heavy burdens upon
them:
and laid upon us hard bondage; in mortar and brick, and all manner of field
service, in which they made them serve with rigour, and whereby their lives were
made bitter; see Exo_1:9.
HENRY, "The miserable condition of their nation in its infancy. They sojourned
in Egypt as strangers, they served there as slaves (Deu_26:6), and that a great while:
as their father was called a Syrian, they might be called Egyptians; so that their
possession of Canaan being so long discontinued they could not pretend any tenant-
right to it. A poor, despised, oppressed people they were in Egypt, and therefore,
though now rich and great, had no reason to be proud, or secure, or forgetful of God.
HAWKER, "Verses 6-11
I hope the Reader will not fail to read these verses with profit, if while he beholds
the trainment of Israel, and remembers their history, he looks back and connects
with it his own. Do you know my brother, what the spiritual oppressions of
Egyptian bondage under Sin and Satan mean? Do you remember the wormwood
39

40. and the gall? Can you recollect the time, the place, the memorable spot, and the
LORD'S answers to prayer, when from the depth of sin, you cried to the depth of
divine mercy, and found JESUS who brought you out of darkness, and brought
you into his marvellous light? If you can enter into an apprehension of these
things, you will not fail, under divine teaching, to enter into a real enjoyment and
participation of the Israelite's thankful approach to GOD, with the first fruits of
his land. Oh! the sweetness of that scripture when the heart of a believer can
fully adopt it for his own. Ps 107. throughout.
PETT, "Deuteronomy 26:6-8
“And the Egyptians dealt ill with us, and afflicted us, and laid on us hard
bondage, and we cried to Yahweh, the God of our fathers, and Yahweh heard
our voice, and saw our affliction, and our toil, and our oppression, and Yahweh
brought us forth out of Egypt with a mighty hand, and with an outstretched arm,
and with great terribleness, and with signs, and with wonders,”
Their potted history, provided to their Overlord’s representative as an act of
submission, continues. Egypt had dealt ill with them, afflicting them and laying
on them hard bondage. The result had been that they had cried to Yahweh
(Exodus 2:23; Exodus 3:9) the God of their fathers (Exodus 3:6; Exodus
3:13-16). And He had seen their threefold afflictions (Exodus 3:7; Exodus 4:31),
their ‘affliction and toil and oppression’. Note the threefold emphasis indicating
the completeness of their troubles. They had been afflicted, they had toiled, they
had been oppressed. Life had been very difficult.
But their mighty Deliverer, the God of their fathers, had intervened. He had
delivered them and brought them forth out of Egypt with fivefold power, ‘with a
mighty hand and an outstretched arm, and with great terribleness, and with
signs and with wonders’. The fivefoldness stresses that the deliverance was
greater than the affliction and made with covenant power. Five is the number of
covenant. It incorporated great strength and power, awesomeness, and
miraculous manifestations, all drawing out the mightiness of their Deliverer.
(Exactly what any Overlord would want to hear).
The whole declaration reads like an ancient and carefully worded submission,
based on the early Exodus history, stressing the humbleness of the submitter (a
wandering Aramaean would have been seen as the lowest of the low) and the
glory of the Deliverer, and even the sceptical agree that it is indeed very ancient.
In view of its tone it is probable that Moses prepared it in readiness for the
occasion, for he knew the etiquette for approaching great overlords, but it may
40

41. be that something like it was already in use in their current ceremonies.
However, later generations would not be likely to have thought in terms of their
father Jacob as ‘an Aramaean’. But we should note that it is not a creed. This is
not the place for a creed. It is rather a declaration of what they are, in humble
terms, and what their great Overlord has done for them. Sinai would not fit in
here. The emphasis is on their previous weak and humble state and their mighty
deliverance, not on the niceties of the covenant. It is an act of submission.
7 Then we cried out to the Lord, the God of our
ancestors, and the Lord heard our voice and
saw our misery, toil and oppression.
GILL, "And when we cried unto the Lord our God,.... As they did by reason of
their hard bondage, Exo_2:23,
and the Lord heard our voice, and looked upon our affliction, and our
labour, and our oppression; with a look of pity and compassion, heard their
cries, answered their petitions, and sent them a deliverer, Exo_2:25.
HENRY 7-8, "3. He must thankfully acknowledge God's great goodness, not only to
himself in particular, but to Israel in general. (1.) In bringing them out of Egypt,
Deu_26:7, Deu_26:8. It is spoken of here as an act of pity - he looked on our
affliction; and an act of power - he brought us forth with a mighty hand. This was a
great salvation, fit to be remembered upon all occasions, and particularly upon this;
they need not grudge to bring a basket of first-fruits to God, for to him they owed it
that they were not now bringing in the tale of bricks to their cruel task-masters.
8 So the Lord brought us out of Egypt with a
mighty hand and an outstretched arm, with
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42. great terror and with signs and wonders.
GILL, "And the Lord brought us forth out of Egypt,.... After some time:
with a mighty hand and with an outstretched arm; by his almighty power, of
which full proof was given by what he then did, Deu_5:15,
and with great terribleness: to Pharaoh and his people, through the plagues that
were inflicted on them, especially the last, the slaying of their firstborn; see Deu_
4:34,
and with signs and with wonders; wrought by the hands of Moses and Aaron,
meaning the ten plagues, often so called.
9 He brought us to this place and gave us this
land, a land flowing with milk and honey;
GILL, "And he hath brought us unto this place,.... After forty years travel
through the wilderness:
and hath given us this land, even a land that floweth with milk and
honey; an usual description of the land of Canaan, because of the great fertility of it,
and the abundance of good things in it; see Exo_3:8.
HENRY, "In settling them in Canaan: He hath given us this land, Deu_26:9.
Observe, He must not only give thanks for his own lot, but for the land in general
which was given to Israel; not only for this year's profits, but for the ground itself
which produced them, which God had graciously granted to his ancestors and
entailed upon his posterity. Note, The comfort we have in particular enjoyments
should lead us to be thankful for our share in public peace and plenty; and with
present mercies we should bless God for the former mercies we remember and the
further mercies we expect and hope for.
PETT, "Deuteronomy 26:9
“And he has brought us into this place (maqom), and has given us this land, a
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43. land flowing with milk and honey.”
Note the contrast with Deuteronomy 26:6, ‘he (Jacob) went down into Egypt ---
and the Egyptians dealt ill with us, and afflicted us, and laid on us hard
bondage.’ Now they gratefully declare that ‘Yahweh has brought them into this
place’ and has given them this land, ‘a land flowing with milk and honey’, a land
which contains all that a man could desire. So while Jacob had taken them into
affliction and bondage and hard toil, Yahweh has brought them to a land
flowing with milk and honey.
(To have brought any more detail into this statement would have been to wreck
its stark impact. It precisely describes what is in mind as they at that stage look
at their present condition and compare it with the past. This is not a statement of
faith so much as a declaration of loyalty and gratitude).
Thus to the priest, the Overlord’s representative, they have now fully explained
why they have come, in typical covenant fashion. It is in order to express how
great has been their Overlord’s supreme goodness to them, which they want Him
to know that they appreciate fully.
“Place” (maqom) has been regularly used of the place which Yahweh would
choose. Here the same word is applied to the whole land. That too was chosen by
Yahweh.
10 and now I bring the firstfruits of the soil that
you, Lord, have given me.” Place the basket
before the Lord your God and bow down before
him.
GILL, "And now, behold, I have brought the firstfruits of the land,
43

44. which thou, O Lord, hast given me,.... Directing his speech not to the priest, but
to the Lord himself; owning that the part of the land he had, and the fruits he
enjoyed, were the gifts of God to him, and therefore, as in gratitude bound, brought
him the firstfruits:
and thou shalt set it before the Lord thy God; these are the words of Moses, or
of the law, directing the man what further he had to do; and this, as Jarchi thinks,
shows that he took it after the priest waved it, and laid hold on it with his hand while
he was reading (his confession), turning and waving:
and worship before the Lord thy God; bow before him in a reverend and
humble manner, sensible of his obligations to him, and dependence on him.
HENRY, "He must offer to God his basket of first-fruits (Deu_26:10): “I have
brought the first-fruits of the land (like a pepper-corn) as a quit-rent for the land
which thou hast given me.” Note, Whatever we give to God, it is but of his own that
we give him, 1Ch_29:14. And it becomes us, who receive so much from him, to study
what we shall render to him. The basket he set before God; and the priests, as God's
receivers, had the first-fruits, as perquisites of their place and fees for attending,
Num_18:12.
K&D, "Deu_26:10
“So shalt thou set it down (the basket with the first-fruits) before Jehovah.” These
words are not to be understood, as Clericus, Knobel, and others suppose, in direct
opposition to Deu_26:4 and Deu_26:5, as implying that the offerer had held the
basket in his hand during the prayer, but simply as a remark which closes the
instructions.
BENSON, "Deuteronomy 26:10-11. Thou shalt set it — The basket of first-fruits;
before the Lord — That is, before the sanctuary, where God was more especially
present. This shows that the person offering this oblation was to hold the basket
in his hand while he made the foregoing acknowledgment. And worship before
the Lord — Bowing his body, as the original word imports, toward the holy
place, which external sign of inward worship, in all truly pious men, was
accompanied with gratitude of heart to God for his benefits, and with prayer for
their continuance. And thou shalt rejoice — Thou shalt hereby be enabled to
take comfort in all thy enjoyments, when thou hast sanctified them by giving
God his portion. It is the will of God that we should be cheerful, not only in our
attendance upon his holy ordinances, but in our enjoyment of the gifts of his
providence. Whatever good thing God gives us, we should make the most
comfortable use of it we can, still tracing the streams to the fountain of all
consolation.
COKE, "Ver. 10. Thou shalt set it before the Lord— i.e. Before the sanctuary
where God was especially present. It appears from this, that the person who
44

45. made the former profession held the basket in his hand during the time; which
done, he set it before the altar, as at the first, ver. 4 and worshipped before the
Lord; i.e. as the Hebrew word imports, bowed his body towards the holy place:
and, as this was a sign of inward worship, so, no doubt, it was accompanied, in
all good men, with humble thanks to God for his benefits, and with prayers for
the continuance of them. See Outram de Sacrif. l. i. c. 8. and Vossius de Idolol. l.
ii. c. 79.
REFLECTIONS.—We have here the ceremony and prayer prescribed at the
offering of the first-fruits, when the offerer made the following profession and
humble acknowledgment: 1. Of the faithfulness of God in giving them the land
which he had promised to their fathers. Gratitude for his goodness is the tribute
that God justly expects from us. 2. He confessed his own unworthiness of so great
a mercy, as being sprung from ancestors of so ignoble an origin. The more
unworthy we, the more is the divine grace magnified in our salvation. We cannot
think too lowly of ourselves, nor too highly of God's goodness. 3. He thankfully
remembered the deliverance God wrought for them, and the happy land he had
now brought them to. Note; (1.) Past deliverances are never to be forgotten,
especially those which God has wrought for our souls. (2.) Others' mercies are
our own, and we should be thankful for the blessings they enjoy in common with
ourselves. 4. He then offered up the basket, as an acknowledgment due to the
great Lord of the land, containing a little of the first and the best, and which
sanctified the remainder to his own use. Note; (1.) All our gifts of Providence
must be acknowledged as coming from God's hand. (2.) The prime of our life
should be offered up to his service. (3.) Our earthly blessings will then be doubly
sweet to us, when we receive and use them as coming to us from God's mercy and
love. 5. The service was concluded with other acts of solemn worship, and a feast
of holy joy before the Lord. It was not so much the gift, as the gratitude of the
offerer's heart, which made the offering acceptable; and whilst God was
honoured by this worship and service, the offerer should be happy and rejoice
before him.
PETT, "Deuteronomy 26:10
“And now, behold, I have brought the first of the fruit of the ground, which you,
O Yahweh, have given me.” And you shall set it down before Yahweh your God,
and worship before Yahweh your God.’
Then finally they get to the point of why they have now come. It is to pay tribute
of the firstfruit of their ground which He had given them (to as it were pay their
rent). At this point they then take up their basket of firstfruit, which the priest
45

46. had previously waved before Yahweh and set down and which symbolises all
their firstfruits, and ceremonially again set it down ‘before Yahweh’, (often
spoken of in terms of ‘at the door of the tent of meeting’), and pay homage to
Him in adoration and worship. Their submission is complete.
Others see the reference to setting down as simply a reminder of what had been
done in Deuteronomy 26:4-5.
This whole depiction of the ceremony is clearly abbreviated, and we can imagine
the busyness of the actual scene when it took place. Many would be flooding in
from all parts of the land with their baskets, each of which had to be
ceremonially presented twice, once to the priest for him to wave before Yahweh,
and then as the offering of the worshipper, possibly by a simple laying of a hand
on it to identify himself with his gift, to be followed by his act of submission.
The second setting down would be a further stage in the ceremony coming later
than Deuteronomy 26:4. The setting down by the priest was a setting down
before the altar by the priest as a preliminary gesture, certainly later after
waving it before Yahweh (on the grounds that the firstfruits were the priests and
had to be so dedicated), accompanied by the first brief statement, (the basket
would be heavy). It would then be followed by the longer statement with the
speaker picking up or laying his hand on his basket as he speaks the words of
verse 10 and offers it with those words, setting it down again ‘before Yahweh’.
Note the change from plural to singular. Each individual family head first
recited the history in terms of the whole nation and then makes his family’s
personal offering.
11 Then you and the Levites and the foreigners
residing among you shall rejoice in all the good
things the Lord your God has given to you and
46

47. your household.
CLARKE,"Thou shalt rejoice - God intends that his followers shall be happy;
that they shall eat their bread with gladness and singleness of heart, praising him.
Those who eat their meat grudgingly, under the pretense of their unworthiness, etc.,
profane God’s bounties and shall have no thanks for their voluntary humility.
Thou, and the Levite, and the stranger - They were to take care to share
God’s bounties among all those who were dependent on them. The Levite has no
inheritance, let him rejoice with thee. The stranger has no home, let him feel thee to
be his friend and his father.
GILL, "And thou shalt rejoice in every good thing,.... In all the blessings of
goodness and mercies of life, which God in his kind providence had favoured them
with:
which the Lord thy God hath given unto thee, and unto thine house; to
them and their families, by which they were comfortably provided for:
thou and the Levite, and the stranger that is among you; by which it seems
that not only a basket of firstfruits was brought and presented to the Lord, which is
the perquisite of the priest, but there were others also brought, or bought with their
money at Jerusalem, and a sort of a kept, which the Levite, and stranger or proselyte,
of along with the owner; see Deu_12:11; though Jarchi understands it of the Levite
and stranger being obliged to bring the firstfruits: the Levite, he says, is bound to the
firstfruits of the plants in the midst of his cities, though he had no part in the division
of the land; and the same writer says, the stranger brings the firstfruits, but does not
proclaim, because he cannot say, "which he sware to our fathers", Deu_26:3; but it is
said (f), if his mother was an Israelitess he might proclaim; yea, Maimonides (g) says,
on account of what is said of Abraham, Gen_17:5; who is the father of the whole
world; see Rom_4:10; because mention is made of rejoicing; hence it is concluded, as
Jarchi says, that the proclamation of the firstfruits was only made in the time of joy,
from Pentecost unto the feast that a man gathers in his increase, and his fruits, and
his wine, and his oil; though from that feast and onward he may bring, but not
proclaim; to the same purpose, says the Misnah (h), from Pentecost to the feast of
tabernacles a man may bring the firstfruits, and proclaim; and even from the feast of
tabernacles to the dedication of the temple, he may bring, but not proclaim; the
reason given in Siphri (i) is, because proclamation is only to be performed in time of
joy--and the joy of the year is finished at the end of the feast of tabernacles, as in
Lev_23:40.
HENRY, "III. The offerer is here appointed, when he has finished the service, 1.
To give glory to God: Thou shalt worship the Lord thy God. His first-fruits were not
accepted without further acts of adoration. A humble, reverent, thankful heart is that
which God looks at and requires, and, without this, all we can put in a basket will not
47

48. avail. If a man would give all the substance of his house to be excused from this, or
in lieu of it, it would utterly be contemned. 2. To take the comfort of it to himself and
family: Thou shalt rejoice in every good thing, Deu_26:11. It is the will of God that
we should be cheerful, not only in our attendance upon his holy ordinances, but in
our enjoyments of the gifts of his providence. Whatever good thing God gives us, it is
his will that we should make the most comfortable use we can of it, yet still tracing
the streams to the fountain of all comfort and consolation.
JAMISON, "thou shalt rejoice — feasting with friends and the Levites, who
were invited on such occasions to share in the cheerful festivities that followed
oblations (Deu_12:7; Deu_16:10-15).
PETT, "Deuteronomy 26:11
‘And you shall rejoice in all the good which Yahweh your God has given to you,
and to your house, you, and the Levite, and the resident alien who is in the midst
of you.’
To this Moses adds that they must then rejoice in all the good that Yahweh has
given to them; to the family head and to the whole family, and, they must
remember, to the Levite and resident alien that dwell among them. It is to be a
time of rejoicing (compare Deuteronomy 12:7; Deuteronomy 12:12;
Deuteronomy 12:18). This rejoicing would include their feasting before Yahweh.
NISBET, "‘ALWAYS REJOICING’
‘And thou shalt rejoice in every good thing which the Lord thy God hath given
unto thee.’
Deuteronomy 26:11
It is our duty to give unstinted welcome to every visit of enjoyment with which
we may be favoured. We frequently allow streams of refreshment or exhilaration
to run past us without dipping into or tasting them; we blunderingly overlook
many a cup of soothing and pleasing that is offered to us as we go trudging by.
We are slow to discover and seize our golden chances, and hardly know how to
make the most of them. At times we are afraid, it would seem, pausing now and
then to squeeze a drop or two of severe or melancholy reflection into the goblet,
as if there might be sin in having it too rich and sweet. The angel descending to
solace us in our Gethsemane with a brief pleasant thrill, with a brief glimpse and
gust of pleasure, flashes by under the sombre, wailing olives in vain, is allowed to
vanish unharboured and unutilised.
I. Never turn, in your bitterness of spirit, from any ministry of temporal
48

49. enjoyment that may intervene; never be so wedded to your woes, so shut up and
sunk down in them, that you cannot issue forth to accept such ministry. For,
remember, we want to be made joyful for our education quite as much as we
need to be tried and troubled. To laugh, to luxuriate, to ripple and glow with
delight at times is just as essential for us, as it is at times to weep and suffer.
II. At times some of us may have had the feeling that there is so much misery in
the world that it is hardly right to ignore and forget it for a moment in
rejoicing.—But let us reflect that, since God is our Father and we His children,
we are justified in losing sight of trouble for a time when He gives us a joy to
taste. Being only a child, however I must feel about His world, and share in His
travail concerning it, I need not be afraid at intervals to cast the entire load upon
Him and let Him carry it alone. Souls must turn aside at times to bask in what
sunshine they can find, and be mellowed and warmed and rosied with it, in order
to be of service in the darkness, and to help to soften and relieve.
Illustration
(1) ‘Many Christians take their joys too sadly, as if afraid of being too joyful.
“Thou shalt rejoice in all the good which the Lord thy God hath given unto
thee.”’
(2) ‘Some, more spiritual than the Bible, have no sure and well-recognised place
in their creed for a healthy delight in the pleasant things of life; from which
error come unnaturalness, gloom, and, perhaps, hypocrisy. How refreshing the
large freedom of the Bible which, putting joy in God first, commands us to serve
Him with gladness, and to rejoice in every good thing He sends. He “giveth us all
things richly to enjoy,” We are not at liberty to be miserable.’
(3) ‘Of course, happiness must not be an end in itself. It is also wrong to lose our
sense of God in His gifts, or of His presence amid the rapture of our
surroundings. We must ever recognise that every good and perfect gift is from
the Father of lights, and we must turn perpetually from the gift to the Giver. But
when we can rejoice in every good thing which He gives us, let us rejoice; and if
only our hearts were more at rest in Him we should discover plenty of good
things to rejoice in, brooks creeping past us hidden by the grass, patches of
49

50. colour, however sombre and cloudy the prevailing line of our lives may be.’
(4) ‘It makes the greatest difference to the outlook and temper of the soul when
we begin to realise the practical meaning of this solemn league and covenant
between ourselves and our God. It is our privilege to live in the sense of this
Divine relationship, to rejoice in its sweetness, and to rely on its strength—“to
know that in the bonds of God’s everlasting covenant, He is in us, and we are in
Him, brought near by His Son, kept near by His Spirit—bound together by a
threefold cord which shall not be quickly broken.”’
12 When you have finished setting aside a tenth
of all your produce in the third year, the year of
the tithe, you shall give it to the Levite, the
foreigner, the fatherless and the widow, so that
they may eat in your towns and be satisfied.
BARNES, "See the marginal reference to Numbers and note. A strict fulfillment of
the onerous and complicated tithe obligations was a leading part of the righteousness
of the Pharisees: compare Mat_23:23.
CLARKE,"The third year, which is the year of tithing - This is supposed to
mean the third year of the seventh or Sabbatical year, in which the tenths were to be
given to the poor. See the law, Deu_14:28. But from the letter in both these places it
would appear that the tithe was for the Levites, and that this tithe was drawn only
once in three years.
GILL, "When thou hast made an end of tithing all the tithes of thine
increase,.... Which, according to Maimonides (k), is to be understood of the feast, in
which all tithes are finished, which is the feast of the passover:
the third year, which is the year of tithing; that is, the third from every
50

51. seventh, when the land lay fallow. Every year a tithe was paid to the Levites; and
besides that a second tithe, which was carried to Jerusalem and eaten there; and
every third year it was eaten at home, in their towns and cities in the country instead
of it, with the Levite, poor and stranger, and was called the poor's tithe; and hence
the Targum of Jonathan here calls this year the year of the poor's tithe, as was also
the sixth year, and was reckoned not complete till the passover in the following year,
as the Jewish writers (l) say:
and hath given it unto the Levite, the stranger, the fatherless, and the
widow; that is, the poor's tithe of the third year, which these were to eat of with the
owner, Deu_14:28; though the Jews commonly distinguish the Levite from the rest,
and suppose that both first and second tithes are meant, the one to be given to the
former, and the other to the latter; so the Targum of Jonathan and Jarchi:
that they may eat within thy gates, and be filled: for this was a considerable
entertainment, a sort of a feast, a full meal, however; hence it is concluded, as Jarchi
says, that they did not give less of corn to a poor man than half a kab of wheat, which
was above three pints.
HENRY, "Concerning the disposal of their tithe the third year we had the law
before, Deu_14:28, Deu_14:29. The second tithe, which in the other two years was to
be spent in extraordinaries at the feasts, was to be spent the third year at home, in
entertaining the poor. Now because this was done from under the eye of the priests,
and a great confidence was put in the people's honesty, that they would dispose of it
according to the law, to the Levite, the stranger, and the fatherless (Deu_26:12), it is
therefore required that when at the next feast after they appeared before the Lord
they should there testify (as it were) upon oath, in a religious manner, that they had
fully administered, and been true to their trust.
JAMISON 12-15, "When thou hast made an end of tithing all the tithes
of thine increase the third year — Among the Hebrews there were two tithings.
The first was appropriated to the Levites (Num_18:21). The second, being the tenth
of what remained, was brought to Jerusalem in kind; or it was converted into money,
and the owner, on arriving in the capital, purchased sheep, bread, and oil (Deu_
14:22, Deu_14:23). This was done for two consecutive years. But this second tithing
was eaten at home, and the third year distributed among the poor of the place (Deu_
14:28, Deu_14:29).
K&D 12-13, "The delivery of the tithes, like the presentation of the first-fruits,
was also to be sanctified by prayer before the Lord. It is true that only a prayer after
taking the second tithe in the third year is commanded here; but that is simply
because this tithe was appropriated everywhere throughout the land to festal meals
for the poor and destitute (Deu_14:28), when prayer before the Lord would not
follow per analogiam from the previous injunction concerning the presentation of
first-fruits, as it would in the case of the tithes with which sacrificial meals were
prepared at the sanctuary (Deu_14:22.). ‫ר‬ ֵ‫שׂ‬ ְ‫ע‬ ַ‫ל‬ is the infinitive Hiphil for ‫ר‬ ַ‫שׂ‬ ֲ‫ע‬ ַ‫ה‬ ְ‫,ל‬ as in
Neh_10:39 (on this form, vid., Ges. §53, 3 Anm. 2 and 7, and Ew. §131, b. and 244,
b.). “Saying before the Lord” does not denote prayer in the sanctuary (at the
tabernacle), but, as in Gen_27:7, simply prayer before God the omnipresent One,
who is enthroned in heaven (Deu_26:15), and blesses His people from above from
51

52. His holy habitation. The declaration of having fulfilled the commandments of God
refers primarily to the directions concerning the tithes, and was such a rendering of
an account as springs from the consciousness that a man very easily transgresses the
commandments of God, and has nothing in common with the blindness of pharisaic
self-righteousness “I have cleaned out the holy out of my house:” the holy is that
which is sanctified to God, that which belongs to the Lord and His servants, as in
Lev_21:22. ‫ר‬ ֵ‫ע‬ ִ signifies not only to remove, but to clean out, wipe out. That which was
sanctified to God appeared as a debt, which was to be wiped out of a man's house (Schultz).
CALVIN, "12.When thou hast made an end of tithing. In this passage Moses
urgently stimulates them to offer the tithes willingly and abundantly, by placing
God, as it were, before their eyes, as if they paid them into his hand: for a solemn
protestation is enjoined, in which they condemn themselves as guilty before God,
if they have not faithfully paid the tax imposed upon them; but they pray for
grace and peace if they have honestly discharged their duty. For nothing can be
more awakening to men, than when (219) God is introduced as the judge of any
particular matter. This is the reason why he commands them to protest in God’s
sight that they have obeyed His ordinance in the payment of their tithes. To
separate, or “bring away out of the house,” is equivalent to their being conscious
of no fraud in withholding from God what was His; and thus that they were
guiltless of sacrilege, since they had not diverted anything holy to their private
use. What follows, “I have not transgressed thy commandments, neither have I
forgotten them,” must only be referred to the matter in hand; for it would have
been too great an act of temerity and arrogance in them, to have boasted that
they had kept and fulfilled the Law in every part and parcel. Still this manner of
speaking signifies desire rather than perfection; as if they had said, that it was
the full purpose of their minds to obey God’s precepts. We must remember,
however, what I have said, that this properly refers to the legal ceremonies. With
the same meaning it is soon after said, “I have done according to all that thou
hast commanded me:” for if they had gloried in their perfection, they had no
need of sacrifices, or other means of purification. But as I have just said, God
only invites them to examine themselves, (220) so that they may in sincerity of
heart call upon Him as the witness of their piety.
BENSON, "Deuteronomy 26:12. The third year, which was the year of tithing —
Hebrews of that tithe; that is, of the tithe for the poor, commanded to be paid
every third year, and instead of being carried to the place of the sanctuary, there
to be eaten with joy before the Lord, was to be spent at home in entertaining
their poor neighbours, and the Levites who lived in or near the place of the
owner: see Deuteronomy 14:27-29; where this tithe is enjoined. Of the other
yearly tithes, see on Deuteronomy 14:22-23.
COFFMAN, "Concerning the different tithes mentioned here, see under
52

53. Deuteronomy 14:22-27 for those in the first paragraph, and under Deuteronomy
14:28,29 for those coming in the third year. This third year tithe was directed to
be given to the Levites and to the poor.
"Given thereof for the dead ..." (Deuteronomy 26:14). This was understood by
Jewish commentators to mean that no part of the tithe was to be used to provide
such things as a coffin, or burial clothes, for the dead.[16] Dummelow, however,
thought a more likely meaning is that the instructions forbid "making a funeral
feast, after the customs of Egyptians."[17] The Novena, prevalent in some
cultures today, would appear to fall into this category.
Any contact with the dead ceremonially defiled; and the chief concern here
appears to be that the sacred third-year tithe was not to have been ceremonially
defiled in any manner whatsoever. "The dedicated things were to be employed in
glad and holy feasting, not therefore for funeral banquets; for death, and all
associated with it, were regarded as unclean."[18]
CONSTABLE, "The presentation of the third year tithe 26:12-15
This offering and commitment to the Lord (Deuteronomy 26:1-11) was only part
of the Israelites' responsibility. They also needed to love their fellow dependent
Israelites (Deuteronomy 26:12-15; cf. Deuteronomy 6:5).
"Every third year the tithe was kept in the villages for the relief of the poor
(Deuteronomy 14:28-29) and was thus outside the control of the priests. To
prevent irregularities in its distribution, and at the same time to preserve the
religious character of the obligation, the man of Israel was required to make a
solemn declaration at the central sanctuary that he had used the tithe according
to the divine law." [Note: Thompson, p. 257.]
At least one commentator assumed that they made this declaration at the
tabernacle, but the text seems to indicate that they did this wherever the
Israelites lived.
Offering food to the dead (Deuteronomy 26:14) was a Canaanite religious
practice, and putting food in a grave with a dead body was a common Egyptian
and Canaanite practice. [Note: Kalland, p. 156.]
God's people should continue to trust Him for the fulfillment of promised
blessings yet unrealized (cf. 1 Thessalonians 1:2-10; 2 Peter 3:3-18)
53

54. ELLICOTT, "Deuteronomy 26:12-15. DECLARATION OF THE TITHE.
(12) When thou hast made an end.âThe time fixed for making the confession
prescribed in Deuteronomy 26:13-15, according to Jewish usage, was the
Passover-eve of the fourth year, i.e., the first feast after the completion of the
year of tithing. It would seem that something was still to be gathered from the
trees after the Feast of Tabernacles, and thus there would still be some produce
untithed at that feast in any given year. But the tithe of the third year must be
separated to the very last item before the Passover of the fourth.
The third year, which is the year of tithing.âSee Deuteronomy 14:28-29. In the
third and sixth years, the second tithe, which in other years was eaten by the
owners (in kind or value) at Jerusalem, was given to the poor, and was called the
poorâs tithe. In Talmudical language, the Maâaser ani took the place of Maâaser
shêni in these years.
Thus the words âand hast given it unto the Levite,â are applied to the first tithe,
which was never omitted, and which is prescribed by Numbers 18. The words
that follow, âthe stranger, the fatherless, and the widow,â are interpreted of the
poorâs tithe. The prescribed confession is not to be made until all the tithe has
been given, both first and second, i.e., the annual tithe to the Levites, and the
second, which was in these years devoted to the poor.
That they may eat within thy gates, and be filled.âThe quantity with which they
were to be satisfied was duly prescribed by the Jewish scribes!
(13) Thou shalt say before the Lord thy God, I have brought away.âLiterally, I
have consumed, or burned out. It is the same strong word used so frequently in
this book for âputting awayâ evil, and from which the name Taberah,
âburning,â is derived. It is taken by Jewish commentators to include everything
that could possibly be required as holy under any law, whether tithe, or firstfruit
of trees not yet made common, or anything that from any cause had not been
brought to Jerusalem during the three previous years.
I . . . have given . . . unto the Levite (the first tithe), and unto the stranger. . . .
(the poorâs tithe).âRashi.
According to all thy commandmentsâi.e., âgiving everything in its due orderâ
(Rashi). The following words are also taken to refer to the details of the law
respecting these matters.
(14) I have not eaten thereof in my mourning.ââWhen I was clean and they were
unclean, or when they were clean and I was uncleanâ (Rashi). The tomb or
presence of a dead body made both persons and things unclean (Numbers 19).
54

55. Neither have I taken away.âLiterally, consumed any of them in uncleanness.
Nor given ought thereof for (or to) the dead.âRashi explains, âto provide for him
a coffin or grave-clothes.â Another explanation, which is certainly possible, is, âI
have not made any offering to an idol from them.â âThey joined themselves to
Baal-peor, and ate the sacrifices of the deadâ (Psalms 106:28).
I have hearkened . . . and have done according to all that thou hast commanded
me.âA claim which might be truly made as to outward observances and
requirements. I am therefore the more disposed to take the confession in these
verses in its most literal sense, and to limit it to the particular things with which
it was connectedâthe tithes and offerings.
(15) Look down from thy holy habitation, from heaven.âA phrase like this occurs
frequently in Solomonâs prayer; but there is a difference there in the Hebrew,
which is less beautiful than in this place. The exact phrase is found in 2
Chronicles 30:27. And in 2 Chronicles 36:15, we have âHis dwelling-placeâ
applied to Jerusalem and the Temple. This suggests that the thought here may be
twofold. Look down from the dwelling-place of Thy holiness here below, and not
only thence, but from thine own dwelling-place in heaven.
And bless thy people Israel, and the land (literally, the ground) which thou hast
given us.ââWe have done what Thou hast decreed for us. Do Thou that which it
rests with Thee to doâ (Rashi).
LANGE, " Deuteronomy 26:12-15. The making an end and all the tithes,
Deuteronomy 26:12, refer to the second tithe in the third year. (Comp.
Deuteronomy 14:28). The year of tithing, because the whole tithe obligations,
even to the special application, was completed in each third year. Comp.
Deuteronomy 14:29. Hence Deuteronomy 26:13, after such a close, an account is
to be rendered, perhaps when they appeared before the Lord at the feast of
tabernacles in the third year. Keil understands the saying, avowal, here as before
God generally, ( Genesis 27:7), a view which Deuteronomy 26:15 certainly
favors. Brought a way, not as an obligation, or debt (Schultz, Keil), but as
something which does not belong to me, to annul, wipe away all title to which, it
is brought out from the house; spoken with emotion. Hallowed things, i.e.,
whatever is devoted to God, as it was to be conveyed or disposed of in the legally
defined way. The whole command, to wit, whatever could generally come into
account here. The individual commands are alluded to in what follows. Neither
wilfully nor consciously. (שָ×Ö·× closed to the consciousness). Deuteronomy
26:14. The further conscious deduction in definite contrasts. I have not eaten
thereof, in a case of sorrow, or mourning for the dead (some hold in respect to
the Egyptian mourning in the offering of the first-fruits to Isis, or the like); nor
in any other way as legally unclean, have I taken it out from the house,
Deuteronomy 26:13); nor even ( Deuteronomy 14:1) have sent from it into a
55

56. friendly house of mourning. Comp. Hosea 9:4; Jeremiah 16:7 sq.; 2 Samuel 3:35.
Sept.: Given from it to the dead. There is no necessity for holding with Schultz,
to some “superstitious application.” As Deuteronomy 26:5 sq, unfolds into
thanks, so Deuteronomy 26:15 into prayer. It may moreover rightly be urged
against that exclusive assertion of the earthly sanctuary foisted upon Deut. by the
critics. Comp. Isaiah 63:15. Whoever preserves the hallowed things holy, may
make his claim before the holy place of the Lord. The prayer for a blessing
relates to the organic whole, keeps in mind the whole people.
3. [An holy people.—This was the design and end of the divine choice in regard
to Israel, as it is still of the personal choice or election of believers. Comp.
Ephesians 1:4.—A. G.]
PETT, "Special Tithing In The Third Year (Deuteronomy 26:12-15).
Here they solemnly declare ‘before Yahweh their God’ that they have fulfilled
their obligations with regard to the third year tithe.
Analysis in the words of Moses:
· When you have made an end of tithing all the tithe of your increase in the
third year, which is the year of tithing, then you shall give it to the Levite, to the
resident alien, to the fatherless, and to the widow, that they may eat within your
gates, and be filled (Deuteronomy 26:12).
· And you shall say before Yahweh your God, “I have put away the
hallowed things out of my house, and also have given them to the Levite, and to
the resident alien, to the fatherless, and to the widow, according to all your
commandment which you have commanded me (Deuteronomy 26:13 a).
· “I have not transgressed any of your commandments, nor have I
forgotten them. I have not eaten of them in my mourning, nor have I put away of
them, being unclean, nor given of them for the dead. I have listened to the voice
of Yahweh my God. I have done according to all that you have commanded me”
(Deuteronomy 26:13-14).
· “Look down from your holy habitation, from the heavens, and bless your
56

57. people Israel, and the ground which you have given us, as you swore to our
fathers, a land flowing with milk and honey” (Deuteronomy 26:15).
Note that in ‘a’ they give their third year tithe so that all who are dependent on
God’s provision may receive it within their cities and be filled and in the parallel
they therefore ask that Yahweh will be equally generous to them. In ‘b’ they
declare their positive obedience, to His commandments, and in the parallel
declare that they have not disobeyed His commandments or done what is
forbidden.
Every third year was to be the year of the third year tithe.
Deuteronomy 26:12
‘When you have made an end of tithing all the tithe of your increase in the third
year, which is the year of tithing, then you shall give it to the Levite, to the
resident alien, to the fatherless, and to the widow, that they may eat within your
gates, and be filled.’
The setting aside of the tithe (the tenth) was a task to be carried out assiduously,
and as, once it was set aside, it belonged to Yahweh and was ‘holy’, it would have
to be stored carefully. Indeed if it was left with the tither it would cause the
smaller farmer a real problem, both on how to store it and how to distribute it
(not all had large barns and plenty of space). And while the larger homesteads
might not find providing ‘clean’ storage such a problem, they might have equal
problems of distribution. Seen all together the tithe would be considerable. It is
quite clear that in fact there was no way in which all the tithes could have been
distributed individually to the categories mentioned prior to the family heads
going before Yahweh at the feast to make their declaration, unless it was handed
over to the Levites. For those who were finally to receive it would not have the
means of storing it, and could hardly eat it all at once. And the very task of
distribution would be a considerable one.
This was especially so in view of the fact that it was ‘holy’ and would have to be
kept in a clean place and only distributed by someone who was ritually clean. It
is true that it might have been kept in special store under careful protection so
that the Levite, the resident alien, the fatherless and the widow could come
knocking on the door when they wanted food. But no woman would want that to
57

58. happen while her man was away, and not all houses had servants. Indeed a few
moments thought demonstrates that in such circumstances the tithe would
become a great headache to many.
It is therefore very probable that we are to see ‘give it to the Levite’ as to be
taken literally. And this would tie in with what had been done previously when
the Levites did receive all the tithes. For the fact is that it is very probable that
the Levite would supervise the setting aside and giving of the tithe. In
Deuteronomy 12:12; Deuteronomy 12:18 the Levite is closely connected with the
families with whom he feasts before Yahweh, and the emphasis on the fact that
they were ‘not to forsake’ the Levite (Deuteronomy 12:19; Deuteronomy 14:27)
might not have been lest they genuinely overlook him, but may be seen as a
reminder of the responsibility they still had towards the Levites as a whole with
regard to tithes. They were not to forsake him as the one who supervised the
tithes, (as well as partaking of them), by simple refusing to give tithes. In
Deuteronomy 14:27 the Levite ‘within their gates’ is not shown as included in the
family party, yet he is still to be provided for from the tithes.
Indeed we have here a problem. Here we have the ‘holy’ tithes. But who is going
to look after them? Not surely the struggling small farmer, himself finding it
difficult to make a living for his family, with a tiny home. And the very fact that
this is a three yearly tithe-giving must surely suggest that it was to be stored for
use over most of that period, and yet we find the tither solemnly declaring that
he no longer has it a few weeks later. A huge bonanza once every three years,
followed by a long period of need was hardly the best way to cater for the needy,
and hardly fits in with the idea of something that belongs to Yahweh. So who is
going to oversee the distribution?
Nor can we doubt that tithing would have to be supervised. Many questions
might arise as to what should be tithed, which required an expert answer, and it
is doubtful if even Moses and the priests were so trusting that the giving of tithes
went totally unsupervised, while God, who finally oversaw matters, knew too
well the hearts of men. (Imagine a country where everyone paid 10% tax and
everyone had to decide for themselves what the level of their income was that
they should apply it to, without any supervision. We can imagine the result.
Hidden actual gross national product 200 billion. Declared gross national
product 100,000, therefore 10% tax would be ten thousand instead of twenty
billion?). The clear answer to all these problems is the Levites. So in our view
‘shall give it to the Levite’, which we always find comes first in the list after the
58

59. household, means, ‘as the trustee who will ensure that they are also passed on to
the resident alien, the fatherless and the widow’. This was almost certainly their
main holy occupation that paralleled and finally replaced their duties of bearing
the Ark and the tabernacle.
13 Then say to the Lord your God: “I have
removed from my house the sacred portion and
have given it to the Levite, the foreigner, the
fatherless and the widow, according to all you
commanded. I have not turned aside from your
commands nor have I forgotten any of them.
GILL, "Then thou shalt say before the Lord thy God,.... Make the following
declaration as in his presence; for this was not made in the tabernacle or temple at,
Jerusalem, since the tithe was to be eaten with the poor in the gates of the owner, as
in Deu_26:12,
I have brought away the hallowed things out of mine house: which Aben
Ezra and Onkelos interpret of the tithe; but it seems, besides that, to take in
everything devoted to all holy uses, be they what they will, which were at this time to
be separated from a man's own common goods, and applied to the purposes for
which they were designed and devoted, and particularly what was to be given to the
poor:
and also have, given them unto the Levite, and unto the stranger, to the
fatherless, and to the widow, according to all thy commandments which
thou hast commanded me; giving to each according as the law directs; which the
Targum of Jonathan and Jarchi interpret as before, giving the first tithe to the
Levites, and the second tithe to the rest:
I have not transgressed thy commandments, neither have I forgotten
them: neither broken them wilfully, nor omitted them through carelessness,
negligence, and forgetfulness, but was mindful to observe them punctually and
exactly.
HENRY 13-14, "I. They must make a solemn protestation to this purport, Deu_
26:13, Deu_26:14. 1. That no hallowed things were hoarded up: “I have brought
59

60. them away out of my house, nothing now remains there but my own part.” 2. That
the poor, and particularly poor ministers, poor strangers, and poor widows, had had
their part according to the commandment. It is fit that God, who by his providence
gives us all we have, should by his law direct the using of it, and, though we are not
now under such particular appropriations of our revenue as they then were, yet, in
general, we are commanded to give alms of such things as we have; and then, and not
otherwise, all things are clean to us. Then we may take the comfort of our
enjoyments, when God has thus had his dues out of them. This is a commandment
which must not be transgressed, no, not with an excuse of its being forgotten, Deu_
26:13. 3. That none of this tithe had been misapplied to any common use, much less
to any ill use. This seems to refer to the tithe of the other two years, which was to be
eaten by the owners themselves; they must profess, (1.) That they had not eaten of it
in their mourning, when, by their mourning for the dead, they were commonly
unclean; or they had not eaten of it grudgingly, as those that all their days eat in
darkness. (2.) That they had not sacrilegiously alienated it to any common use, for it
was not their own. And, (3.) That they had not given it for the dead, for the honour of
their dead gods, or in hope of making it beneficial to their dead friends. Now the
obliging of them to make this solemn protestation at the three years' end would be an
obligation upon them to deal faithfully, knowing that they must be called upon thus
to purge themselves. It is our wisdom to keep conscience clear at all times, that when
we come to give up our account we may lift up our face without spot. The Jews say
that this protestation of their integrity was to be made with a low voice, because it
looked like a self-commendation, but that the foregoing confession of God's goodness
was to be made with a loud voice to his glory. He that durst not make this
protestation must bring his trespass-offering, Lev_5:15.
BENSON, "Deuteronomy 26:13. Before the Lord thy God — As this tithe of the
third year was to be spent at home, these words must signify either that every
man was to make this solemn profession at home in his private addresses to God,
or that the next time he went up to the place of the sanctuary he was to make this
declaration before the most holy place, where God was supposed to be peculiarly
present. At whichever place he made it, it was to be done as before God; that is,
solemnly, seriously, and in a religious manner, with due respect to God’s
presence, in obedience to his command, and with an eye to his glory.
HAWKER, "Verses 13-15
The Jews have a tradition, that these words were spoken with a low voice, in
token of humility. And, indeed, if we read with an eye to the pure gospel of
JESUS, there is a great propriety in so doing. Remember what JESUS saith:
Luke 17:10. The blessing implored for all Israel at the close of the prayer, is very
sweet. So should the faithful in CHRIST JESUS, constantly pray for the whole
church of JESUS. That is a delightful resolution of the prophet, and worthy of
universal imitation: Isaiah 62:1. And that is a positive precept of the LORD,
particularly to his priests and ministers: Isaiah 62:6-7.
PETT, "Deuteronomy 26:13
60

61. ‘And you shall say before Yahweh your God, “I have put away the hallowed
things out of my house, and also have given them to the Levite, and to the
resident alien, to the fatherless, and to the widow, according to all your
commandment which you have commanded me. I have not transgressed any of
your commandments, nor have I forgotten them.”
For the tither was to go ‘before Yahweh’, that is, was to go up to the Sanctuary
‘to the door of the tent of meeting’, and there he had to declare that he had put
away ‘the hallowed thing’ out of his house, and that none of it was any longer
there. Where then had it all gone? ‘To the Levite’ and the others. It is doubtful
whether in that time the resident aliens, fatherless and widows were around in
such quantities that in a few weeks they could eat ten per cent of the country’s
production. Thus it is clear that the vast majority of it went to the Levites, who
would then not only partake of it themselves, but would store it in specially
arranged clean places from where they would distribute it as needed over the
next two or three years.
14 I have not eaten any of the sacred portion
while I was in mourning, nor have I removed
any of it while I was unclean, nor have I offered
any of it to the dead. I have obeyed the Lord my
God; I have done everything you commanded
me.
BARNES, "I have not eaten thereof in my mourning - When the Israelite
would be unclean (compare the marginal references).
Nor given ought thereof for the dead - The reference is not so much to the
superstitious custom of placing food on or in tombs as to the funeral expenses, and
more especially the usual feast for the mourners (compare Jer_16:7; Eze_24:17;
Hos_9:4; Tobit 4:17). The dedicated things were to be employed in glad and holy
feasting, not therefore for funeral banquets; for death and all associated with it was
regarded as unclean.
61

62. CLARKE,"I have not - given aught thereof for the dead - That is, I have
not consecrated any of it to an idol which was generally a dead man whom
superstition and ignorance had deified. From 1Co_10:27, 1Co_10:28, we learn that it
was customary to offer that flesh to idols which was afterwards sold publicly in the
shambles; probably the blood was poured out before the idol in imitation of the
sacrifices offered to the true God. Perhaps the text here alludes to a similar custom.
GILL, "I have not eaten thereof in my mourning,.... When in grief and sorrow
on account of any afflictive circumstance, for these were to be eaten with joy, Deu_
16:11; and especially of the loss of relations by death, when holy things were not to be
eaten by such persons; see Lev_10:19; and particularly tithes, though it is said
(n),"What is doubtful of tithing (whether it has been tithed or no) might be eaten by a
mourner;''and a man was reckoned such an one until his dead was buried. So
Maimonides (o) observes,"a mourner may not eat holy things, as it is written, Deu_
26:14; he is one whose relation is dead, when he is obliged to mourn; for he is called
by the law a mourner as long as the dead lies upon the face of the earth (above
ground), or as long as he is not yet buried he is called a mourner; and so likewise on
the day of burial:"
neither have I taken away ought thereof for any unclean use; or common
use, or any other use than it was designed for, and devoted to; or for any unclean
person, who by the law might not eat thereof; or, as Jarchi interprets it, that he had
not removed it, or taken it away from being eaten, on account of any unclean person,
because I am unclean and he pure, or he pure and I unclean:
nor given ought thereof for the dead; for the necessities of the dead, as Aben
Ezra; more particularly Jarchi, to make for him a coffin and grave clothes; and so the
Targum of Jonathan interprets it of grave clothes for the dead; though that of
Jerusalem of clothes for those that are polluted by the dead. It may have respect also
to the parentalia, or funeral feasts made at the interment of the dead; though Aben
Ezra says, there are some that say it was for idolatry, and so the person here speaking
denies that he had made use of any of the holy things in honour of idols, of dead men
deified; and some are of opinion that all the above things may have some respect to
idolatrous practices (p):
but I have hearkened to the voice of the Lord my God, and have done
according to all that thou hast commanded me; observed his word, and kept
close to it, and not swerved from it, but acted according to it in all things before
referred to.
K&D 14-15, "“I have not eaten thereof in my sorrow.” ‫י‬ִ‫ּנ‬‫א‬, from ֶ‫ן‬‫ו‬ፎ, tribulation,
distress, signifies here in all probability mourning, and judging from what follows,
mourning for the dead, equivalent to “in a mourning condition,” i.e., in a state of
legal (Levitical) uncleanness; so that ‫י‬ִ‫ּנ‬‫א‬ ְ really corresponded to the ‫א‬ ֵ‫מ‬ ָ‫ט‬ ְ which
follows, except that ‫א‬ ֵ‫מ‬ ָ‫ט‬ includes every kind of legal uncleanness. “I have removed
nothing thereof as unclean,” i.e., while in the state of an unclean person. Not only not
eaten of any, but not removed any of it from the house, carried it away in an unclean
state, in which they were forbidden to touch the holy gifts (Lev_22:3). “And not
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63. given (any) of it on account of the dead.” This most probably refers to the custom of
sending provisions into a house of mourning, to prepare meals for the mourners
(2Sa_3:25; Jer_16:7; Hos_9:4; Tobit 4:17). A house of mourning, with its
inhabitants, was regarded as unclean; consequently nothing could be carried into it
of that which was sanctified. There is no good ground for thinking of idolatrous
customs, or of any special superstition attached to the bread of mourning; nor is
there any ground for understanding the words as referring to the later Jewish custom
of putting provisions into the grave along with the corpse, to which the Septuagint
rendering, οᆒκ ᅞδωκα ᅊπ αᆒτራν τሬ τεθνηκότι, points. (On Deu_26:15, see Isa_63:15.)
CALVIN, "14.I have not eaten thereof in my mourning (tristitia) It is clear that
the sacred offerings are here spoken of; but the question is, what is meant by
eating in mourning? This is the exposition received by almost universal consent;
that although want may have tempted them to theft and fraud, yet the people
assert that, even in their poverty and straits, they have abstained from the
hallowed things; and to this I willingly assent; although this word “mourning”
may be taken for the anxiety of a mind conscious of its iniquity in this sense,
“Ihave not knowingly and willingly eaten anything consecrated to God, so that
the hot iron (cauterium) of an evil conscience should burn me, in the way in
which man’s guilt ever torments and troubles him.” As to the second clause,
interpreters differ. Some translate the word ‘ ‫בער‬ bagnar, (221) “ to destroy:to destroy:to destroy:to destroy:” asasasas
if it were said, that they had suffered nothing to perish through uncleanness; butif it were said, that they had suffered nothing to perish through uncleanness; butif it were said, that they had suffered nothing to perish through uncleanness; butif it were said, that they had suffered nothing to perish through uncleanness; but
others explain it, I have taken away nothing for a profane purpose. My own opinionothers explain it, I have taken away nothing for a profane purpose. My own opinionothers explain it, I have taken away nothing for a profane purpose. My own opinionothers explain it, I have taken away nothing for a profane purpose. My own opinion
is, however, that the wordis, however, that the wordis, however, that the wordis, however, that the word ‘ ‫,טמא‬ tama, is used adverbially for “impurely,impurely,impurely,impurely,” so thatso thatso thatso that
the people testify that they are not polluted, or contaminated by withholdingthe people testify that they are not polluted, or contaminated by withholdingthe people testify that they are not polluted, or contaminated by withholdingthe people testify that they are not polluted, or contaminated by withholding
anything. (anything. (anything. (anything. (222222222222) Thus, in my idea, some do not badly translate it) Thus, in my idea, some do not badly translate it) Thus, in my idea, some do not badly translate it) Thus, in my idea, some do not badly translate it “by uncleanness:by uncleanness:by uncleanness:by uncleanness:”
for it was not possible for the Israelites to apply the tithes to other uses, withoutfor it was not possible for the Israelites to apply the tithes to other uses, withoutfor it was not possible for the Israelites to apply the tithes to other uses, withoutfor it was not possible for the Israelites to apply the tithes to other uses, without
contracting pollution by their wicked abuse of them. The ambiguity in the thirdcontracting pollution by their wicked abuse of them. The ambiguity in the thirdcontracting pollution by their wicked abuse of them. The ambiguity in the thirdcontracting pollution by their wicked abuse of them. The ambiguity in the third
clause is still greater; literally it is,clause is still greater; literally it is,clause is still greater; literally it is,clause is still greater; literally it is, “I have not given thereof to the dead.I have not given thereof to the dead.I have not given thereof to the dead.I have not given thereof to the dead.” In myIn myIn myIn my
version I have followed those who refer it to funeral rites; but some suppose thatversion I have followed those who refer it to funeral rites; but some suppose thatversion I have followed those who refer it to funeral rites; but some suppose thatversion I have followed those who refer it to funeral rites; but some suppose that
the wordthe wordthe wordthe word “deaddeaddeaddead” is used metaphorically for an unclean thing; others, in a lessis used metaphorically for an unclean thing; others, in a lessis used metaphorically for an unclean thing; others, in a lessis used metaphorically for an unclean thing; others, in a less
natural sense, for expenses, which do not contribute to support mannatural sense, for expenses, which do not contribute to support mannatural sense, for expenses, which do not contribute to support mannatural sense, for expenses, which do not contribute to support man’s life. But its life. But its life. But its life. But it
does not yet appear wherefore it should he said that nothing had been spent ondoes not yet appear wherefore it should he said that nothing had been spent ondoes not yet appear wherefore it should he said that nothing had been spent ondoes not yet appear wherefore it should he said that nothing had been spent on
funeral rites. It is true that whatever had touched a dead body was unclean; andfuneral rites. It is true that whatever had touched a dead body was unclean; andfuneral rites. It is true that whatever had touched a dead body was unclean; andfuneral rites. It is true that whatever had touched a dead body was unclean; and
therefore some expound it, that the victims had not been polluted by anytherefore some expound it, that the victims had not been polluted by anytherefore some expound it, that the victims had not been polluted by anytherefore some expound it, that the victims had not been polluted by any
63

64. connection with funeral preparations. But if this sense is preferred, the expressionconnection with funeral preparations. But if this sense is preferred, the expressionconnection with funeral preparations. But if this sense is preferred, the expressionconnection with funeral preparations. But if this sense is preferred, the expression
must be taken by synecdoche for anything unclean. My own opinion however, is,must be taken by synecdoche for anything unclean. My own opinion however, is,must be taken by synecdoche for anything unclean. My own opinion however, is,must be taken by synecdoche for anything unclean. My own opinion however, is,
that under this particular head all things are included which have a shew of piety.that under this particular head all things are included which have a shew of piety.that under this particular head all things are included which have a shew of piety.that under this particular head all things are included which have a shew of piety.
The burial of the dead was a praiseworthy office and a religious exercise; (The burial of the dead was a praiseworthy office and a religious exercise; (The burial of the dead was a praiseworthy office and a religious exercise; (The burial of the dead was a praiseworthy office and a religious exercise; (223223223223) so) so) so) so
that it might afford a colorable pretext for peculiar laxity; in this word, therefore,that it might afford a colorable pretext for peculiar laxity; in this word, therefore,that it might afford a colorable pretext for peculiar laxity; in this word, therefore,that it might afford a colorable pretext for peculiar laxity; in this word, therefore,
God would have the Israelites declare, that they offered no excuse if they hadGod would have the Israelites declare, that they offered no excuse if they hadGod would have the Israelites declare, that they offered no excuse if they hadGod would have the Israelites declare, that they offered no excuse if they had
misemployed any of the consecrated things.misemployed any of the consecrated things.misemployed any of the consecrated things.misemployed any of the consecrated things.
BENSON, "DeuteronomyBENSON, "DeuteronomyBENSON, "DeuteronomyBENSON, "Deuteronomy 26:1426:1426:1426:14. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning — This isThis isThis isThis is
thought by Spencer to have respect to some idolatrous custom then in use: such asthought by Spencer to have respect to some idolatrous custom then in use: such asthought by Spencer to have respect to some idolatrous custom then in use: such asthought by Spencer to have respect to some idolatrous custom then in use: such as
that of the Egyptians, who, when they offered the firstthat of the Egyptians, who, when they offered the firstthat of the Egyptians, who, when they offered the firstthat of the Egyptians, who, when they offered the first----fruits of the earth, were wontfruits of the earth, were wontfruits of the earth, were wontfruits of the earth, were wont
to invoke Isis with doleful lamentations. But, as the Israelites were not allowed toto invoke Isis with doleful lamentations. But, as the Israelites were not allowed toto invoke Isis with doleful lamentations. But, as the Israelites were not allowed toto invoke Isis with doleful lamentations. But, as the Israelites were not allowed to
eat of things consecrated to God, when they were in a state of mourning, (Hoseaeat of things consecrated to God, when they were in a state of mourning, (Hoseaeat of things consecrated to God, when they were in a state of mourning, (Hoseaeat of things consecrated to God, when they were in a state of mourning, (Hosea
9:49:49:49:4,) this may probably be all that is here intended. Or the declaration may mean, I,) this may probably be all that is here intended. Or the declaration may mean, I,) this may probably be all that is here intended. Or the declaration may mean, I,) this may probably be all that is here intended. Or the declaration may mean, I
have not done it in sorrow, grieving that I was to give away so much of my profits tohave not done it in sorrow, grieving that I was to give away so much of my profits tohave not done it in sorrow, grieving that I was to give away so much of my profits tohave not done it in sorrow, grieving that I was to give away so much of my profits to
the poor, but I have cheerfully eaten and feasted with them, as I was commanded tothe poor, but I have cheerfully eaten and feasted with them, as I was commanded tothe poor, but I have cheerfully eaten and feasted with them, as I was commanded tothe poor, but I have cheerfully eaten and feasted with them, as I was commanded to
do. For any unclean usedo. For any unclean usedo. For any unclean usedo. For any unclean use — As some of the old idolaters were wont to do, whoAs some of the old idolaters were wont to do, whoAs some of the old idolaters were wont to do, whoAs some of the old idolaters were wont to do, who
separated part of the firstseparated part of the firstseparated part of the firstseparated part of the first----fruits for magical, and sometimes impure uses; or for anyfruits for magical, and sometimes impure uses; or for anyfruits for magical, and sometimes impure uses; or for anyfruits for magical, and sometimes impure uses; or for any
common use; for any other use than that which thou hast appointed; which wouldcommon use; for any other use than that which thou hast appointed; which wouldcommon use; for any other use than that which thou hast appointed; which wouldcommon use; for any other use than that which thou hast appointed; which would
have been a pollution of them. Nor given aught thereof for the deadhave been a pollution of them. Nor given aught thereof for the deadhave been a pollution of them. Nor given aught thereof for the deadhave been a pollution of them. Nor given aught thereof for the dead — Or, to theOr, to theOr, to theOr, to the
dead; that is, says Spencer, to dead idols, such as the Gentiles worshipped, whodead; that is, says Spencer, to dead idols, such as the Gentiles worshipped, whodead; that is, says Spencer, to dead idols, such as the Gentiles worshipped, whodead; that is, says Spencer, to dead idols, such as the Gentiles worshipped, who
offered their firstoffered their firstoffered their firstoffered their first----fruits to them, as if they had been the authors of their increase.fruits to them, as if they had been the authors of their increase.fruits to them, as if they had been the authors of their increase.fruits to them, as if they had been the authors of their increase.
But the expression, for the dead, more probably means for any funeral pomp orBut the expression, for the dead, more probably means for any funeral pomp orBut the expression, for the dead, more probably means for any funeral pomp orBut the expression, for the dead, more probably means for any funeral pomp or
service, for, it seems, the Jews were wont to send in provisions to feast with theservice, for, it seems, the Jews were wont to send in provisions to feast with theservice, for, it seems, the Jews were wont to send in provisions to feast with theservice, for, it seems, the Jews were wont to send in provisions to feast with the
nearest relations of the party deceased; and in that case, both the guests and foodnearest relations of the party deceased; and in that case, both the guests and foodnearest relations of the party deceased; and in that case, both the guests and foodnearest relations of the party deceased; and in that case, both the guests and food
were legally polluted, Numberswere legally polluted, Numberswere legally polluted, Numberswere legally polluted, Numbers 19:1119:1119:1119:11----14141414; and, therefore, to have used these tithes; and, therefore, to have used these tithes; and, therefore, to have used these tithes; and, therefore, to have used these tithes
in such a way would have been a double fault, both a defiling of sacred food, andin such a way would have been a double fault, both a defiling of sacred food, andin such a way would have been a double fault, both a defiling of sacred food, andin such a way would have been a double fault, both a defiling of sacred food, and
the employing of those provisions on sorrowful occasions, which, by Godthe employing of those provisions on sorrowful occasions, which, by Godthe employing of those provisions on sorrowful occasions, which, by Godthe employing of those provisions on sorrowful occasions, which, by God’s expresss expresss expresss express
64

65. command, were to be eaten with rejoicing.command, were to be eaten with rejoicing.command, were to be eaten with rejoicing.command, were to be eaten with rejoicing.
COKE, "Ver.COKE, "Ver.COKE, "Ver.COKE, "Ver. 14141414. I have not eaten thereof in my mourning, &c.. I have not eaten thereof in my mourning, &c.. I have not eaten thereof in my mourning, &c.. I have not eaten thereof in my mourning, &c.— The expressionsThe expressionsThe expressionsThe expressions
in this verse evidently refer to idolatrous customs, and they are further proofs howin this verse evidently refer to idolatrous customs, and they are further proofs howin this verse evidently refer to idolatrous customs, and they are further proofs howin this verse evidently refer to idolatrous customs, and they are further proofs how
careful their legislator was to guard them from the then prevailing idolatry ofcareful their legislator was to guard them from the then prevailing idolatry ofcareful their legislator was to guard them from the then prevailing idolatry ofcareful their legislator was to guard them from the then prevailing idolatry of
worshipping the dead. Had they not been restrained by this and other laws, it isworshipping the dead. Had they not been restrained by this and other laws, it isworshipping the dead. Had they not been restrained by this and other laws, it isworshipping the dead. Had they not been restrained by this and other laws, it is
hardly to be doubted, that they, as well as the Pagans, would have deified some ofhardly to be doubted, that they, as well as the Pagans, would have deified some ofhardly to be doubted, that they, as well as the Pagans, would have deified some ofhardly to be doubted, that they, as well as the Pagans, would have deified some of
their dead heroes. The first declaration, I have not eaten thereof in my mourning,their dead heroes. The first declaration, I have not eaten thereof in my mourning,their dead heroes. The first declaration, I have not eaten thereof in my mourning,their dead heroes. The first declaration, I have not eaten thereof in my mourning,
Spencer very judiciously supposes to have respect to some idolatrous custom then inSpencer very judiciously supposes to have respect to some idolatrous custom then inSpencer very judiciously supposes to have respect to some idolatrous custom then inSpencer very judiciously supposes to have respect to some idolatrous custom then in
use; such as that of the Egyptians, who, when they offered the firstuse; such as that of the Egyptians, who, when they offered the firstuse; such as that of the Egyptians, who, when they offered the firstuse; such as that of the Egyptians, who, when they offered the first----fruits of thefruits of thefruits of thefruits of the
earth, were accustomed to invoke Isis with woeful lamentations: for which practiceearth, were accustomed to invoke Isis with woeful lamentations: for which practiceearth, were accustomed to invoke Isis with woeful lamentations: for which practiceearth, were accustomed to invoke Isis with woeful lamentations: for which practice
Spencer has collected many undoubted authorities in his Leg. Heb. lib. ii. c.Spencer has collected many undoubted authorities in his Leg. Heb. lib. ii. c.Spencer has collected many undoubted authorities in his Leg. Heb. lib. ii. c.Spencer has collected many undoubted authorities in his Leg. Heb. lib. ii. c. 37373737. We. We. We. We
have had occasion to observe before, that the Israelites were not allowed to eat ofhave had occasion to observe before, that the Israelites were not allowed to eat ofhave had occasion to observe before, that the Israelites were not allowed to eat ofhave had occasion to observe before, that the Israelites were not allowed to eat of
things consecrated to God when they were in a state of mourning. See Hoseathings consecrated to God when they were in a state of mourning. See Hoseathings consecrated to God when they were in a state of mourning. See Hoseathings consecrated to God when they were in a state of mourning. See Hosea 9:49:49:49:4....
The second declaration, neither have I taken aught thereof for any unclean use,The second declaration, neither have I taken aught thereof for any unclean use,The second declaration, neither have I taken aught thereof for any unclean use,The second declaration, neither have I taken aught thereof for any unclean use,
refers to the practice of some old idolaters, who separated part of the firstrefers to the practice of some old idolaters, who separated part of the firstrefers to the practice of some old idolaters, who separated part of the firstrefers to the practice of some old idolaters, who separated part of the first----fruits forfruits forfruits forfruits for
magical, and sometimes very lascivious uses; making Ceres and Bacchus minister tomagical, and sometimes very lascivious uses; making Ceres and Bacchus minister tomagical, and sometimes very lascivious uses; making Ceres and Bacchus minister tomagical, and sometimes very lascivious uses; making Ceres and Bacchus minister to
Venus, as Julius Firmicus has fully proved in his Error. Prophanae Religionis. TheVenus, as Julius Firmicus has fully proved in his Error. Prophanae Religionis. TheVenus, as Julius Firmicus has fully proved in his Error. Prophanae Religionis. TheVenus, as Julius Firmicus has fully proved in his Error. Prophanae Religionis. The
phrase may signify, I have not taken away aught thereof to any unclean place, suchphrase may signify, I have not taken away aught thereof to any unclean place, suchphrase may signify, I have not taken away aught thereof to any unclean place, suchphrase may signify, I have not taken away aught thereof to any unclean place, such
as an idol's temple, where the Gentiles were accustomed to eat their consecratedas an idol's temple, where the Gentiles were accustomed to eat their consecratedas an idol's temple, where the Gentiles were accustomed to eat their consecratedas an idol's temple, where the Gentiles were accustomed to eat their consecrated
things. In general, however, that may be called an unclean use, which God hadthings. In general, however, that may be called an unclean use, which God hadthings. In general, however, that may be called an unclean use, which God hadthings. In general, however, that may be called an unclean use, which God had
forbidden, as he had all other uses besides what he required. The third declaration,forbidden, as he had all other uses besides what he required. The third declaration,forbidden, as he had all other uses besides what he required. The third declaration,forbidden, as he had all other uses besides what he required. The third declaration,
nor given aught thereof for, or rather, to the dead, is a profession that they had notnor given aught thereof for, or rather, to the dead, is a profession that they had notnor given aught thereof for, or rather, to the dead, is a profession that they had notnor given aught thereof for, or rather, to the dead, is a profession that they had not
offered any of the fruits of the earth to idols, as if their increase had been owing tooffered any of the fruits of the earth to idols, as if their increase had been owing tooffered any of the fruits of the earth to idols, as if their increase had been owing tooffered any of the fruits of the earth to idols, as if their increase had been owing to
them; for these idols were nothing but dead men deified, and to such dead idols thethem; for these idols were nothing but dead men deified, and to such dead idols thethem; for these idols were nothing but dead men deified, and to such dead idols thethem; for these idols were nothing but dead men deified, and to such dead idols the
Gentiles were wont to consecrate their firstGentiles were wont to consecrate their firstGentiles were wont to consecrate their firstGentiles were wont to consecrate their first----fruits. The Egyptians, in particular,fruits. The Egyptians, in particular,fruits. The Egyptians, in particular,fruits. The Egyptians, in particular,
consecrated them to Osiris, who, Spencer thinks, may be here meant by the dead, asconsecrated them to Osiris, who, Spencer thinks, may be here meant by the dead, asconsecrated them to Osiris, who, Spencer thinks, may be here meant by the dead, asconsecrated them to Osiris, who, Spencer thinks, may be here meant by the dead, as
the word is in the singular number. Osiris was the same as Adonis; concerningthe word is in the singular number. Osiris was the same as Adonis; concerningthe word is in the singular number. Osiris was the same as Adonis; concerningthe word is in the singular number. Osiris was the same as Adonis; concerning
whose worship almost every writer of antiquity speaks: in particular Lucian,whose worship almost every writer of antiquity speaks: in particular Lucian,whose worship almost every writer of antiquity speaks: in particular Lucian,whose worship almost every writer of antiquity speaks: in particular Lucian,
65

66. Plutarch, and Theocritus. See the note on DeuteronomyPlutarch, and Theocritus. See the note on DeuteronomyPlutarch, and Theocritus. See the note on DeuteronomyPlutarch, and Theocritus. See the note on Deuteronomy 4:14:14:14:1....
WHEDON, "WHEDON, "WHEDON, "WHEDON, "14141414. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning. I have not eaten thereof in my mourning — While mourning for
the dead the person would be in a condition of legal uncleanness.
Neither have I taken away aught thereof for any unclean use — Better, in
uncleanness. That is, when I was in a condition of legal uncleanness.
Nor given aught thereof for the dead — This, says Keil, most probably refers to
the custom of sending provisions into a house of mourning, to prepare meals for
the mourners. See 2 Samuel 3:35; Jeremiah 16:7. There is a custom in the East at
the present day of sending large quantities of food cooked in a particular manner
to the friends of the deceased in his name. See The Land and the Book, first
edition, vol. i, p. 150. “No doubt Deuteronomy 26:12-14, offers a difficulty; but it
cannot fairly be said to be greater than the town tax, school tax, and internal
revenue tax would offer to a Greenlander who started with the outrageous
blunder that each law belonged to an independent, not to a co-ordinate code.” —
Bibliotheca Sacra, April, 1882, p. 321....
PETT, "DeuteronomyPETT, "DeuteronomyPETT, "DeuteronomyPETT, "Deuteronomy 26:1426:1426:1426:14
“I have not eaten of them in my mourning, nor have I put away of them, beingI have not eaten of them in my mourning, nor have I put away of them, beingI have not eaten of them in my mourning, nor have I put away of them, beingI have not eaten of them in my mourning, nor have I put away of them, being
unclean, nor given of them for the dead. I have listened to the voice of Yahweh myunclean, nor given of them for the dead. I have listened to the voice of Yahweh myunclean, nor given of them for the dead. I have listened to the voice of Yahweh myunclean, nor given of them for the dead. I have listened to the voice of Yahweh my
God. I have done according to all that you have commanded me.God. I have done according to all that you have commanded me.God. I have done according to all that you have commanded me.God. I have done according to all that you have commanded me.”
Having solemnly declared that he had dealt rightly with the holy tithe, he thenHaving solemnly declared that he had dealt rightly with the holy tithe, he thenHaving solemnly declared that he had dealt rightly with the holy tithe, he thenHaving solemnly declared that he had dealt rightly with the holy tithe, he then
declared what he had not done. Clearly these latter suggestions were seen asdeclared what he had not done. Clearly these latter suggestions were seen asdeclared what he had not done. Clearly these latter suggestions were seen asdeclared what he had not done. Clearly these latter suggestions were seen as
dangers which were sufficiently common that they had to be guarded against.dangers which were sufficiently common that they had to be guarded against.dangers which were sufficiently common that they had to be guarded against.dangers which were sufficiently common that they had to be guarded against.
We have to remember in this respect that many ofWe have to remember in this respect that many ofWe have to remember in this respect that many ofWe have to remember in this respect that many of ‘the Israelitesthe Israelitesthe Israelitesthe Israelites’ who werewho werewho werewho were
listening to Moses were foreigners from the mixed multitude (Exoduslistening to Moses were foreigners from the mixed multitude (Exoduslistening to Moses were foreigners from the mixed multitude (Exoduslistening to Moses were foreigners from the mixed multitude (Exodus 12:3812:3812:3812:38), who), who), who), who
having been adopted by a tribe, were brought into the covenant at Sinai, and whohaving been adopted by a tribe, were brought into the covenant at Sinai, and whohaving been adopted by a tribe, were brought into the covenant at Sinai, and whohaving been adopted by a tribe, were brought into the covenant at Sinai, and who
would be circumcised with all the others at Gilgal (Joshuawould be circumcised with all the others at Gilgal (Joshuawould be circumcised with all the others at Gilgal (Joshuawould be circumcised with all the others at Gilgal (Joshua 5:25:25:25:2----9999). If they had). If they had). If they had). If they had
66

67. wished, and after the deliverance and Sinai most would surely desire to do so, theywished, and after the deliverance and Sinai most would surely desire to do so, theywished, and after the deliverance and Sinai most would surely desire to do so, theywished, and after the deliverance and Sinai most would surely desire to do so, they
had been able to partake of the Passover in the wilderness and once in the land theyhad been able to partake of the Passover in the wilderness and once in the land theyhad been able to partake of the Passover in the wilderness and once in the land theyhad been able to partake of the Passover in the wilderness and once in the land they
could also do so if they were among the circumcised (Exoduscould also do so if they were among the circumcised (Exoduscould also do so if they were among the circumcised (Exoduscould also do so if they were among the circumcised (Exodus 12:4812:4812:4812:48----49494949; Numbers; Numbers; Numbers; Numbers
9:149:149:149:14). But in spite of this, and there is no reason to doubt their genuineness, some). But in spite of this, and there is no reason to doubt their genuineness, some). But in spite of this, and there is no reason to doubt their genuineness, some). But in spite of this, and there is no reason to doubt their genuineness, some
of them had strange ideas. Note Leviticusof them had strange ideas. Note Leviticusof them had strange ideas. Note Leviticusof them had strange ideas. Note Leviticus 17:717:717:717:7 where some had been secretlywhere some had been secretlywhere some had been secretlywhere some had been secretly
sacrificing to hesacrificing to hesacrificing to hesacrificing to he----goats in the wilderness. And we know that all had been willing togoats in the wilderness. And we know that all had been willing togoats in the wilderness. And we know that all had been willing togoats in the wilderness. And we know that all had been willing to
bow down to the molten calf (Exodusbow down to the molten calf (Exodusbow down to the molten calf (Exodusbow down to the molten calf (Exodus 32:132:132:132:1----6666).).).).
What then was being warned against? Eating the holy tithes in mourning, puttingWhat then was being warned against? Eating the holy tithes in mourning, puttingWhat then was being warned against? Eating the holy tithes in mourning, puttingWhat then was being warned against? Eating the holy tithes in mourning, putting
them away while unclean, and giving of themthem away while unclean, and giving of themthem away while unclean, and giving of themthem away while unclean, and giving of them ‘for the deadfor the deadfor the deadfor the dead’. The first, eating the. The first, eating the. The first, eating the. The first, eating the
holy tithes in mourning, may well refer to wakes (mourning feasts). A house inholy tithes in mourning, may well refer to wakes (mourning feasts). A house inholy tithes in mourning, may well refer to wakes (mourning feasts). A house inholy tithes in mourning, may well refer to wakes (mourning feasts). A house in
mourning, along with its inhabitants, was regarded as unclean because of its contactmourning, along with its inhabitants, was regarded as unclean because of its contactmourning, along with its inhabitants, was regarded as unclean because of its contactmourning, along with its inhabitants, was regarded as unclean because of its contact
with death. It may well have been felt by some that holy tithes were very suitable forwith death. It may well have been felt by some that holy tithes were very suitable forwith death. It may well have been felt by some that holy tithes were very suitable forwith death. It may well have been felt by some that holy tithes were very suitable for
such a purpose, where many guests would gather, among whom might be Levites,such a purpose, where many guests would gather, among whom might be Levites,such a purpose, where many guests would gather, among whom might be Levites,such a purpose, where many guests would gather, among whom might be Levites,
the fatherless, widows and resident aliens. What better use than to give them tothe fatherless, widows and resident aliens. What better use than to give them tothe fatherless, widows and resident aliens. What better use than to give them tothe fatherless, widows and resident aliens. What better use than to give them to
these latter at the wake? But this was forbidden because mourning was connectedthese latter at the wake? But this was forbidden because mourning was connectedthese latter at the wake? But this was forbidden because mourning was connectedthese latter at the wake? But this was forbidden because mourning was connected
with death and some of those present would be unclean through contact with thosewith death and some of those present would be unclean through contact with thosewith death and some of those present would be unclean through contact with thosewith death and some of those present would be unclean through contact with those
who had touched the dead. It was not the kind of environment into which towho had touched the dead. It was not the kind of environment into which towho had touched the dead. It was not the kind of environment into which towho had touched the dead. It was not the kind of environment into which to
introduce the holy tithes.introduce the holy tithes.introduce the holy tithes.introduce the holy tithes.
“Putting them away while uncleanPutting them away while uncleanPutting them away while uncleanPutting them away while unclean” was a declaration that great care had beenwas a declaration that great care had beenwas a declaration that great care had beenwas a declaration that great care had been
taken, both in setting aside the tithes, and once the tithes were set aside fortaken, both in setting aside the tithes, and once the tithes were set aside fortaken, both in setting aside the tithes, and once the tithes were set aside fortaken, both in setting aside the tithes, and once the tithes were set aside for
Yahweh, to ensure that they were only handled by people when they were rituallyYahweh, to ensure that they were only handled by people when they were rituallyYahweh, to ensure that they were only handled by people when they were rituallyYahweh, to ensure that they were only handled by people when they were ritually
clean. It was a warning of the care that must be taken not to touch them whileclean. It was a warning of the care that must be taken not to touch them whileclean. It was a warning of the care that must be taken not to touch them whileclean. It was a warning of the care that must be taken not to touch them while
unclean, something much more difficult for the small farmer than for his largerunclean, something much more difficult for the small farmer than for his largerunclean, something much more difficult for the small farmer than for his largerunclean, something much more difficult for the small farmer than for his larger
neighbour who had a wider number of people to call on and better facilities.neighbour who had a wider number of people to call on and better facilities.neighbour who had a wider number of people to call on and better facilities.neighbour who had a wider number of people to call on and better facilities.
67

68. “Giving of them for the dead.Giving of them for the dead.Giving of them for the dead.Giving of them for the dead.” This may refer to any number of superstitionsThis may refer to any number of superstitionsThis may refer to any number of superstitionsThis may refer to any number of superstitions
connected with the dead. Perhaps some had set the holy tithes on the coffin or bodyconnected with the dead. Perhaps some had set the holy tithes on the coffin or bodyconnected with the dead. Perhaps some had set the holy tithes on the coffin or bodyconnected with the dead. Perhaps some had set the holy tithes on the coffin or body
robes that the dead might partake of their holiness. Perhaps some had left them outrobes that the dead might partake of their holiness. Perhaps some had left them outrobes that the dead might partake of their holiness. Perhaps some had left them outrobes that the dead might partake of their holiness. Perhaps some had left them out
for the dead or for spirits whom they saw as alsofor the dead or for spirits whom they saw as alsofor the dead or for spirits whom they saw as alsofor the dead or for spirits whom they saw as also ‘holyholyholyholy’. But this would be to defile. But this would be to defile. But this would be to defile. But this would be to defile
holy things. There were so many superstitions connected with the dead among soholy things. There were so many superstitions connected with the dead among soholy things. There were so many superstitions connected with the dead among soholy things. There were so many superstitions connected with the dead among so
many peoples, no doubt genuinely held, that to identify the source of this one wouldmany peoples, no doubt genuinely held, that to identify the source of this one wouldmany peoples, no doubt genuinely held, that to identify the source of this one wouldmany peoples, no doubt genuinely held, that to identify the source of this one would
be totally impossible. Indeed it may be intended to cover a number of superstitions.be totally impossible. Indeed it may be intended to cover a number of superstitions.be totally impossible. Indeed it may be intended to cover a number of superstitions.be totally impossible. Indeed it may be intended to cover a number of superstitions.
It would appear that such superstitions might have been fairly common amongIt would appear that such superstitions might have been fairly common amongIt would appear that such superstitions might have been fairly common amongIt would appear that such superstitions might have been fairly common among
some Israelites, especially the women who were more prone to such things (it wassome Israelites, especially the women who were more prone to such things (it wassome Israelites, especially the women who were more prone to such things (it wassome Israelites, especially the women who were more prone to such things (it was
they who seven hundred years later wept for Tammuzthey who seven hundred years later wept for Tammuzthey who seven hundred years later wept for Tammuzthey who seven hundred years later wept for Tammuz ---- EzekielEzekielEzekielEzekiel 8:148:148:148:14). So the). So the). So the). So the
householder had to be able to swear that the holy tithes had never been used forhouseholder had to be able to swear that the holy tithes had never been used forhouseholder had to be able to swear that the holy tithes had never been used forhouseholder had to be able to swear that the holy tithes had never been used for
any purpose connected with the dead while they were in his care/any purpose connected with the dead while they were in his care/any purpose connected with the dead while they were in his care/any purpose connected with the dead while they were in his care/
DUMMELOW, "DUMMELOW, "DUMMELOW, "DUMMELOW, "14141414. As the presence of a dead body was ceremonially defiling in. As the presence of a dead body was ceremonially defiling in. As the presence of a dead body was ceremonially defiling in. As the presence of a dead body was ceremonially defiling in
the highest degree, the offerer here declares that neither he nor his tithe wasthe highest degree, the offerer here declares that neither he nor his tithe wasthe highest degree, the offerer here declares that neither he nor his tithe wasthe highest degree, the offerer here declares that neither he nor his tithe was
defiled in this way. The words given thereof for the dead are understood by Jewishdefiled in this way. The words given thereof for the dead are understood by Jewishdefiled in this way. The words given thereof for the dead are understood by Jewishdefiled in this way. The words given thereof for the dead are understood by Jewish
commentators to mean that the offerer had not used any part of the tithe to providecommentators to mean that the offerer had not used any part of the tithe to providecommentators to mean that the offerer had not used any part of the tithe to providecommentators to mean that the offerer had not used any part of the tithe to provide
a coffin or gravea coffin or gravea coffin or gravea coffin or grave----clothes for a dead person. More probably, however, they refer toclothes for a dead person. More probably, however, they refer toclothes for a dead person. More probably, however, they refer toclothes for a dead person. More probably, however, they refer to
the practice, common in Egypt e.g., of making a funeral feast. Thomson, in 'Thethe practice, common in Egypt e.g., of making a funeral feast. Thomson, in 'Thethe practice, common in Egypt e.g., of making a funeral feast. Thomson, in 'Thethe practice, common in Egypt e.g., of making a funeral feast. Thomson, in 'The
Land and the Book,' says it is customary after a funeral to send presents of corn andLand and the Book,' says it is customary after a funeral to send presents of corn andLand and the Book,' says it is customary after a funeral to send presents of corn andLand and the Book,' says it is customary after a funeral to send presents of corn and
food to the friends in the name of the dead: cp. Jeremiahfood to the friends in the name of the dead: cp. Jeremiahfood to the friends in the name of the dead: cp. Jeremiahfood to the friends in the name of the dead: cp. Jeremiah 16:716:716:716:7 (cp. RV); Hosea(cp. RV); Hosea(cp. RV); Hosea(cp. RV); Hosea 9:49:49:49:4....
The Egyptians also placed food on the tombs of the dead, but it is doubtful whetherThe Egyptians also placed food on the tombs of the dead, but it is doubtful whetherThe Egyptians also placed food on the tombs of the dead, but it is doubtful whetherThe Egyptians also placed food on the tombs of the dead, but it is doubtful whether
this custom obtained among the Jews, although we read in the apocryphal book ofthis custom obtained among the Jews, although we read in the apocryphal book ofthis custom obtained among the Jews, although we read in the apocryphal book ofthis custom obtained among the Jews, although we read in the apocryphal book of
Tobit (DeuteronomyTobit (DeuteronomyTobit (DeuteronomyTobit (Deuteronomy 4:174:174:174:17): 'Pour out thy bread on the tomb (or, burial) of the just.'): 'Pour out thy bread on the tomb (or, burial) of the just.'): 'Pour out thy bread on the tomb (or, burial) of the just.'): 'Pour out thy bread on the tomb (or, burial) of the just.'
In any case the declaration in this passage means that the tithe has not been in anyIn any case the declaration in this passage means that the tithe has not been in anyIn any case the declaration in this passage means that the tithe has not been in anyIn any case the declaration in this passage means that the tithe has not been in any
way ceremonially defiled.way ceremonially defiled.way ceremonially defiled.way ceremonially defiled.
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69. 15151515 Look down from heaven, your holy dwellingLook down from heaven, your holy dwellingLook down from heaven, your holy dwellingLook down from heaven, your holy dwelling
place, and bless your people Israel and the landplace, and bless your people Israel and the landplace, and bless your people Israel and the landplace, and bless your people Israel and the land
you have given us as you promised on oath to ouryou have given us as you promised on oath to ouryou have given us as you promised on oath to ouryou have given us as you promised on oath to our
ancestors, a land flowing with milk and honey.ancestors, a land flowing with milk and honey.ancestors, a land flowing with milk and honey.ancestors, a land flowing with milk and honey.”
GILL, "GILL, "GILL, "GILL, "Look down from thy holy habitation, from heaven,.... This is a prayer
of the person that makes the above declaration annexed to it, desiring that God
would vouchsafe to look with an eye of love, complacency, and delight, upon him and
upon all his people, from heaven his holy habitation, though they were on earth, and
unholy persons in themselves, and especially if compared with him; see Isa_57:15,
and bless thy people Israel; with blessings temporal and spiritual:
and the land which thou hast given us; with fertility and plenty of all good
things, that it might be
as thou swarest to our fathers, a land flowing with milk and honey; See
Gill on Deu_26:9.
HENRYHENRYHENRYHENRY 15151515----16161616, ", ", ", "II. To this solemn protestation they must add a solemn prayer (Deu_
26:15), not particularly for themselves, but for God's people Israel; for in the common peace
and prosperity every particular person prospers and has peace. We must learn hence to be
public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our
English Israel, and for the universal church, which we are directed to have an eye to in our
prayers, as the Israel of God, Gal_6:16. In this prayer we are taught, 1. To look up to God as
in a holy habitation, and thence to infer that holiness becomes his house, and that he will be
sanctified in those that are about him. 2. To depend upon the favour of God, and his gracious
cognizance, as sufficient to make us and our people happy. 3. To reckon it wonderful
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70. condescension in God to case an eye even upon so great and honourable a body as Israel was.
It is looking down. 4. To be earnest with God for a blessing upon his people Israel, and upon
the land which he has given us. For how should the earth yield its increase, or, if it does, what
comfort can we take in it, unless therewith God, even our own God, gives us his blessing?
Psa_67:6.
CALVIN, "CALVIN, "CALVIN, "CALVIN, "15151515.Look down from thy holy habitation. Whilst they are commanded to.Look down from thy holy habitation. Whilst they are commanded to.Look down from thy holy habitation. Whilst they are commanded to.Look down from thy holy habitation. Whilst they are commanded to
offer their prayers and supplications, that God would bless the land, on thisoffer their prayers and supplications, that God would bless the land, on thisoffer their prayers and supplications, that God would bless the land, on thisoffer their prayers and supplications, that God would bless the land, on this
condition, that they had not defiled themselves by any sacrilege, at the same timecondition, that they had not defiled themselves by any sacrilege, at the same timecondition, that they had not defiled themselves by any sacrilege, at the same timecondition, that they had not defiled themselves by any sacrilege, at the same time
they are reminded, on the other hand, that Godthey are reminded, on the other hand, that Godthey are reminded, on the other hand, that Godthey are reminded, on the other hand, that God’s blessing was not else to be hopeds blessing was not else to be hopeds blessing was not else to be hopeds blessing was not else to be hoped
for. Meanwhile the expression is remarkable,for. Meanwhile the expression is remarkable,for. Meanwhile the expression is remarkable,for. Meanwhile the expression is remarkable, “Bless the land which thou hast givenBless the land which thou hast givenBless the land which thou hast givenBless the land which thou hast given
us, a land that floweth with milk and honey:us, a land that floweth with milk and honey:us, a land that floweth with milk and honey:us, a land that floweth with milk and honey:” for we infer from hence that the landfor we infer from hence that the landfor we infer from hence that the landfor we infer from hence that the land
was not so much fertile by nature, as because God daily watered it by His secretwas not so much fertile by nature, as because God daily watered it by His secretwas not so much fertile by nature, as because God daily watered it by His secretwas not so much fertile by nature, as because God daily watered it by His secret
blessing to make it so.blessing to make it so.blessing to make it so.blessing to make it so.
BENSON, "DeuteronomyBENSON, "DeuteronomyBENSON, "DeuteronomyBENSON, "Deuteronomy 26:1526:1526:1526:15. Look down from thy holy habitation. Look down from thy holy habitation. Look down from thy holy habitation. Look down from thy holy habitation — ThoughThoughThoughThough
God was pleased to dwell among them, by a glorious symbol of his presence, yetGod was pleased to dwell among them, by a glorious symbol of his presence, yetGod was pleased to dwell among them, by a glorious symbol of his presence, yetGod was pleased to dwell among them, by a glorious symbol of his presence, yet
Moses well knew, and hereby teaches the Israelites to acknowledge, that he dwelt inMoses well knew, and hereby teaches the Israelites to acknowledge, that he dwelt inMoses well knew, and hereby teaches the Israelites to acknowledge, that he dwelt inMoses well knew, and hereby teaches the Israelites to acknowledge, that he dwelt in
more transcendent glory in the heavens, which all nations have believed to be themore transcendent glory in the heavens, which all nations have believed to be themore transcendent glory in the heavens, which all nations have believed to be themore transcendent glory in the heavens, which all nations have believed to be the
throne and peculiar habitation of the omnipresent God. And bless thy peoplethrone and peculiar habitation of the omnipresent God. And bless thy peoplethrone and peculiar habitation of the omnipresent God. And bless thy peoplethrone and peculiar habitation of the omnipresent God. And bless thy people —
Thus, after that solemn profession of their obedience to GodThus, after that solemn profession of their obedience to GodThus, after that solemn profession of their obedience to GodThus, after that solemn profession of their obedience to God’s commands, theys commands, theys commands, theys commands, they
were taught to pray for Godwere taught to pray for Godwere taught to pray for Godwere taught to pray for God’s blessing; whereby they were instructed how vain ands blessing; whereby they were instructed how vain ands blessing; whereby they were instructed how vain ands blessing; whereby they were instructed how vain and
ineffectual the prayers of unrighteous or disobedient persons are.ineffectual the prayers of unrighteous or disobedient persons are.ineffectual the prayers of unrighteous or disobedient persons are.ineffectual the prayers of unrighteous or disobedient persons are.
PETT, "DeuteronomyPETT, "DeuteronomyPETT, "DeuteronomyPETT, "Deuteronomy 26:1526:1526:1526:15
“Look down from your holy habitation, from the heavens, and bless your peopleLook down from your holy habitation, from the heavens, and bless your peopleLook down from your holy habitation, from the heavens, and bless your peopleLook down from your holy habitation, from the heavens, and bless your people
Israel, and the ground which you have given us, as you swore to our fathers, a landIsrael, and the ground which you have given us, as you swore to our fathers, a landIsrael, and the ground which you have given us, as you swore to our fathers, a landIsrael, and the ground which you have given us, as you swore to our fathers, a land
flowing with milk and honey.flowing with milk and honey.flowing with milk and honey.flowing with milk and honey.”
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71. The declaration then ends in a prayer. At His command they have given liberally toThe declaration then ends in a prayer. At His command they have given liberally toThe declaration then ends in a prayer. At His command they have given liberally toThe declaration then ends in a prayer. At His command they have given liberally to
those who were especially dependent on Yahweh, now they come in theirthose who were especially dependent on Yahweh, now they come in theirthose who were especially dependent on Yahweh, now they come in theirthose who were especially dependent on Yahweh, now they come in their
dependence seeking His liberality. This prayer makes clear that while Yahweh wasdependence seeking His liberality. This prayer makes clear that while Yahweh wasdependence seeking His liberality. This prayer makes clear that while Yahweh wasdependence seeking His liberality. This prayer makes clear that while Yahweh was
seen as dwelling among them in His tabernacle at the place which He had chosen,seen as dwelling among them in His tabernacle at the place which He had chosen,seen as dwelling among them in His tabernacle at the place which He had chosen,seen as dwelling among them in His tabernacle at the place which He had chosen,
the Israelites were quite well aware that He also dwelt inthe Israelites were quite well aware that He also dwelt inthe Israelites were quite well aware that He also dwelt inthe Israelites were quite well aware that He also dwelt in ‘the heavensthe heavensthe heavensthe heavens’. This was. This was. This was. This was
not to see Him as simply above the clouds, for the sky was also His creation. It wasnot to see Him as simply above the clouds, for the sky was also His creation. It wasnot to see Him as simply above the clouds, for the sky was also His creation. It wasnot to see Him as simply above the clouds, for the sky was also His creation. It was
to see Him as beyond the sky, outside the worldly creation, in a place unknown toto see Him as beyond the sky, outside the worldly creation, in a place unknown toto see Him as beyond the sky, outside the worldly creation, in a place unknown toto see Him as beyond the sky, outside the worldly creation, in a place unknown to
men where He dwelt with those to whom He had spoken in Genesismen where He dwelt with those to whom He had spoken in Genesismen where He dwelt with those to whom He had spoken in Genesismen where He dwelt with those to whom He had spoken in Genesis 1:261:261:261:26. Solomon. Solomon. Solomon. Solomon
would later call it the heaven of heavens (would later call it the heaven of heavens (would later call it the heaven of heavens (would later call it the heaven of heavens (1111 KingsKingsKingsKings 8:278:278:278:27).).).).
And each one called on Him in His Heaven, to look down (compare PsalmsAnd each one called on Him in His Heaven, to look down (compare PsalmsAnd each one called on Him in His Heaven, to look down (compare PsalmsAnd each one called on Him in His Heaven, to look down (compare Psalms 80:1480:1480:1480:14;;;;
PsalmsPsalmsPsalmsPsalms 85:1185:1185:1185:11; Isaiah; Isaiah; Isaiah; Isaiah 63:1563:1563:1563:15) on them and bless His people, and the ground (adamah)) on them and bless His people, and the ground (adamah)) on them and bless His people, and the ground (adamah)) on them and bless His people, and the ground (adamah)
which He had given them, a land flowing with milk and honey, just as He had swornwhich He had given them, a land flowing with milk and honey, just as He had swornwhich He had given them, a land flowing with milk and honey, just as He had swornwhich He had given them, a land flowing with milk and honey, just as He had sworn
to their fathers. They were crying for the opposite of the curse that had been put onto their fathers. They were crying for the opposite of the curse that had been put onto their fathers. They were crying for the opposite of the curse that had been put onto their fathers. They were crying for the opposite of the curse that had been put on
the ground (adamah) in Genesisthe ground (adamah) in Genesisthe ground (adamah) in Genesisthe ground (adamah) in Genesis 3:173:173:173:17, because this was His land. Rather they, because this was His land. Rather they, because this was His land. Rather they, because this was His land. Rather they
wanted Him to bless it (blessing and cursing will shortly contrast with each other.wanted Him to bless it (blessing and cursing will shortly contrast with each other.wanted Him to bless it (blessing and cursing will shortly contrast with each other.wanted Him to bless it (blessing and cursing will shortly contrast with each other.
See especially DeuteronomySee especially DeuteronomySee especially DeuteronomySee especially Deuteronomy 28:828:828:828:8 and also the whole of Deuteronomyand also the whole of Deuteronomyand also the whole of Deuteronomyand also the whole of Deuteronomy 27:1527:1527:1527:15 totototo
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 28:828:828:828:8), causing it to flourish and bring forth its increase.), causing it to flourish and bring forth its increase.), causing it to flourish and bring forth its increase.), causing it to flourish and bring forth its increase.
The cry for Him toThe cry for Him toThe cry for Him toThe cry for Him to ‘look downlook downlook downlook down’ would have brought to mind Genesiswould have brought to mind Genesiswould have brought to mind Genesiswould have brought to mind Genesis 11:511:511:511:5 wherewherewherewhere
what men were doing was so insignificant that Yahweh had towhat men were doing was so insignificant that Yahweh had towhat men were doing was so insignificant that Yahweh had towhat men were doing was so insignificant that Yahweh had to ‘come downcome downcome downcome down’ to seeto seeto seeto see
it. Here Yahweh does not need to come down. It is big enough for Him to see all,it. Here Yahweh does not need to come down. It is big enough for Him to see all,it. Here Yahweh does not need to come down. It is big enough for Him to see all,it. Here Yahweh does not need to come down. It is big enough for Him to see all,
for they are His people and His land, and He dispenses His blessings from Heaven.for they are His people and His land, and He dispenses His blessings from Heaven.for they are His people and His land, and He dispenses His blessings from Heaven.for they are His people and His land, and He dispenses His blessings from Heaven.
So in response to their tribute and their obedience to His covenant they looked toSo in response to their tribute and their obedience to His covenant they looked toSo in response to their tribute and their obedience to His covenant they looked toSo in response to their tribute and their obedience to His covenant they looked to
71

72. their divine Overlord to look on them with favour.their divine Overlord to look on them with favour.their divine Overlord to look on them with favour.their divine Overlord to look on them with favour.
Follow the LordFollow the LordFollow the LordFollow the Lord’s Commandss Commandss Commandss Commands
16161616 The Lord your God commands you this day toThe Lord your God commands you this day toThe Lord your God commands you this day toThe Lord your God commands you this day to
follow these decrees and laws; carefully observefollow these decrees and laws; carefully observefollow these decrees and laws; carefully observefollow these decrees and laws; carefully observe
them with all your heart and with all your soul.them with all your heart and with all your soul.them with all your heart and with all your soul.them with all your heart and with all your soul.
GILL, "GILL, "GILL, "GILL, "This day the Lord thy God hath commanded thee to do these
statutes and judgments,.... These are the words of Moses, as Aben Ezra rightly
observes, and refer not only to the laws last mentioned, but to all others which he had
repeated, or the Lord by him had ordered to be observed, recorded in this book: and
though it is very probable Moses had been several days repeating former laws, and
acquainting them with new ones; yet this being the last day, in which the whole
account was finished, they are said to be commanded that day, and though
commanded that day were to be observed and done every day; for, as Jarchi says,
every day was to be considered and reckoned as new, as if on that day they were
commanded them:
thou shall therefore keep and do them with all thy heart, and with all thy
soul; cordially, readily, willingly, sincerely, constantly, and to the utmost of their
abilities.
HENRYHENRYHENRYHENRY 16161616----17171717, ", ", ", "Two things Moses here urges to enforce all these precepts: - 1. That they
were the commands of God, Deu_26:16. They were not the dictates of his own wisdom, nor
were they enacted by any authority of his own, but infinite wisdom framed them, and the
power of the King of kings made them binding to them: “The Lord thy God commands thee,
therefore thou art bound in duty and gratitude to obey him, and it is at thy peril if thou
disobey. They are his laws, therefore thou shalt do them, for to that end were they given thee:
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73. do them and not dispute them, do them and not draw back from them; do them not carelessly
and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul.” 2. That
their covenant with God obliged them to keep these commands. He insists not only upon
God's sovereignty over them, but his propriety in them, and the relation wherein they stood
to him. The covenant is mutual, and it binds to obedience both ways. (1.) That we may
perform our part of the covenant, and answer the intentions of that (Deu_26:17): “Thou hast
avouched and solemnly owned and confessed the Lord Jehovah to be thy God, thy Prince and
Ruler. As he is so by an incontestable right, so he is by thy own consent.” They did this
implicitly by their attendance on his word, had done it expressly (Ex. 24), and were now to do
it again before they parted, Deu_29:1. Now this obliges us, in fidelity to our word, as well as
in duty to our Sovereign, to keep his statutes and his commandments. We really forswear
ourselves, and perfidiously violate the most sacred engagements, if, when we have taken the
Lord to be our God, we do not make conscience of obeying his commands.
K&D, "K&D, "K&D, "K&D, "At the close of his discourse, Moses sums up the whole in the earnest
admonition that Israel would give the Lord its God occasion to fulfil the promised
glorification of His people, by keeping His commandments with all their heart and
soul.
Deu_26:16-17
On this day the Lord commanded Israel to keep these laws and rights with all the
heart and all the soul (cf. Deu_6:5; Deu_10:12.). There are two important points
contained in this (Deu_26:17.). The acceptance of the laws laid before them on the
part of the Israelites involved a practical declaration that the nation would accept
Jehovah as its God, and walk in His way (Deu_26:17); and the giving of the law on
the part of the Lord was a practical confirmation of His promise that Israel should be
His people of possession, which He would glorify above all nations (Deu_26:18,
Deu_26:19). “Thou hast let the Lord say to-day to be thy God,” i.e., hast given Him
occasion to say to thee that He will be thy God, manifest Himself to thee as thy God.
“And to walk in His ways, and to keep His laws,” etc., for “and that thou wouldst
walk in His ways, and keep His laws.” The acceptance of Jehovah as its God involved
eo ipso a willingness to walk in His ways.
CALVIN, "CALVIN, "CALVIN, "CALVIN, "16161616.This day the Lord thy God. He again reminds them that God is the.This day the Lord thy God. He again reminds them that God is the.This day the Lord thy God. He again reminds them that God is the.This day the Lord thy God. He again reminds them that God is the
author of the Law, in order that His majesty should the more impress them; and notauthor of the Law, in order that His majesty should the more impress them; and notauthor of the Law, in order that His majesty should the more impress them; and notauthor of the Law, in order that His majesty should the more impress them; and not
only so, but that, since the Law was specially delivered to them, its observation wasonly so, but that, since the Law was specially delivered to them, its observation wasonly so, but that, since the Law was specially delivered to them, its observation wasonly so, but that, since the Law was specially delivered to them, its observation was
the more enjoined upon them. Hence he exhorts them earnestly to apply theirthe more enjoined upon them. Hence he exhorts them earnestly to apply theirthe more enjoined upon them. Hence he exhorts them earnestly to apply theirthe more enjoined upon them. Hence he exhorts them earnestly to apply their
hearts to those things which God had enjoined them to keep, because men growhearts to those things which God had enjoined them to keep, because men growhearts to those things which God had enjoined them to keep, because men growhearts to those things which God had enjoined them to keep, because men grow
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74. careless in their duties, unless they are often stirred up. For, undoubtedly, Godcareless in their duties, unless they are often stirred up. For, undoubtedly, Godcareless in their duties, unless they are often stirred up. For, undoubtedly, Godcareless in their duties, unless they are often stirred up. For, undoubtedly, God
indirectly rebukes the peopleindirectly rebukes the peopleindirectly rebukes the peopleindirectly rebukes the people’s indifference, by so often calling them to obedience.s indifference, by so often calling them to obedience.s indifference, by so often calling them to obedience.s indifference, by so often calling them to obedience.
By the wordsBy the wordsBy the wordsBy the words “with all thy soulwith all thy soulwith all thy soulwith all thy soul” is meant serious apprehension, and carefulness, asis meant serious apprehension, and carefulness, asis meant serious apprehension, and carefulness, asis meant serious apprehension, and carefulness, as
well as sincerity, free from all disguise and deceit. For nothing is more displeasingwell as sincerity, free from all disguise and deceit. For nothing is more displeasingwell as sincerity, free from all disguise and deceit. For nothing is more displeasingwell as sincerity, free from all disguise and deceit. For nothing is more displeasing
to God than hypocrisy, because He seeth the heart. If any object that it was vain toto God than hypocrisy, because He seeth the heart. If any object that it was vain toto God than hypocrisy, because He seeth the heart. If any object that it was vain toto God than hypocrisy, because He seeth the heart. If any object that it was vain to
demand of them what no mortal can perform, viz., to keep the Law with all theirdemand of them what no mortal can perform, viz., to keep the Law with all theirdemand of them what no mortal can perform, viz., to keep the Law with all theirdemand of them what no mortal can perform, viz., to keep the Law with all their
heart, I reply, that all the heart is opposed to a double or divided heart, and isheart, I reply, that all the heart is opposed to a double or divided heart, and isheart, I reply, that all the heart is opposed to a double or divided heart, and isheart, I reply, that all the heart is opposed to a double or divided heart, and is
equivalent to entire, or altogether without deceit, although (as we shall hereafterequivalent to entire, or altogether without deceit, although (as we shall hereafterequivalent to entire, or altogether without deceit, although (as we shall hereafterequivalent to entire, or altogether without deceit, although (as we shall hereafter
see) it is not absurd to propose to believers an object, at which they are to aim,see) it is not absurd to propose to believers an object, at which they are to aim,see) it is not absurd to propose to believers an object, at which they are to aim,see) it is not absurd to propose to believers an object, at which they are to aim,
although they may not attain to it as long as the weakness of the flesh hinders them.although they may not attain to it as long as the weakness of the flesh hinders them.although they may not attain to it as long as the weakness of the flesh hinders them.although they may not attain to it as long as the weakness of the flesh hinders them.
COFFMAN, "This surpassingly beautiful passage affirms that Israel indeed hadCOFFMAN, "This surpassingly beautiful passage affirms that Israel indeed hadCOFFMAN, "This surpassingly beautiful passage affirms that Israel indeed hadCOFFMAN, "This surpassingly beautiful passage affirms that Israel indeed had
"avouched," that is, affirmed, or sworn, unto God that they would keep his"avouched," that is, affirmed, or sworn, unto God that they would keep his"avouched," that is, affirmed, or sworn, unto God that they would keep his"avouched," that is, affirmed, or sworn, unto God that they would keep his
commandments and that they acknowledged him unequivocally as their true God; itcommandments and that they acknowledged him unequivocally as their true God; itcommandments and that they acknowledged him unequivocally as their true God; itcommandments and that they acknowledged him unequivocally as their true God; it
also affirms that God Himself acknowledged Israel as a people for his ownalso affirms that God Himself acknowledged Israel as a people for his ownalso affirms that God Himself acknowledged Israel as a people for his ownalso affirms that God Himself acknowledged Israel as a people for his own
possession and that he would, in the future, make of them a nation, high above allpossession and that he would, in the future, make of them a nation, high above allpossession and that he would, in the future, make of them a nation, high above allpossession and that he would, in the future, make of them a nation, high above all
other nations in praise, and in honor, and in name, and that Israel would indeed beother nations in praise, and in honor, and in name, and that Israel would indeed beother nations in praise, and in honor, and in name, and that Israel would indeed beother nations in praise, and in honor, and in name, and that Israel would indeed be
a holy people unto Jehovah!a holy people unto Jehovah!a holy people unto Jehovah!a holy people unto Jehovah!
Several things here are exceedingly interesting.Several things here are exceedingly interesting.Several things here are exceedingly interesting.Several things here are exceedingly interesting.
Here is the ratification, on the part of both parties, God and Israel, of the covenant,Here is the ratification, on the part of both parties, God and Israel, of the covenant,Here is the ratification, on the part of both parties, God and Israel, of the covenant,Here is the ratification, on the part of both parties, God and Israel, of the covenant,
a ratification equivalent in every way with the solemn acceptance of God's covenanta ratification equivalent in every way with the solemn acceptance of God's covenanta ratification equivalent in every way with the solemn acceptance of God's covenanta ratification equivalent in every way with the solemn acceptance of God's covenant
in Exodusin Exodusin Exodusin Exodus 24:724:724:724:7. This additional ratification was necessary for several reasons:. This additional ratification was necessary for several reasons:. This additional ratification was necessary for several reasons:. This additional ratification was necessary for several reasons:
((((1111) a new generation was at hand;) a new generation was at hand;) a new generation was at hand;) a new generation was at hand;
((((2222) Moses would die within a few days of this speech, and a new leader in the person) Moses would die within a few days of this speech, and a new leader in the person) Moses would die within a few days of this speech, and a new leader in the person) Moses would die within a few days of this speech, and a new leader in the person
of Joshua would be in charge of Israel's affairs; andof Joshua would be in charge of Israel's affairs; andof Joshua would be in charge of Israel's affairs; andof Joshua would be in charge of Israel's affairs; and
((((3333) the investiture of the Chosen People with the land of promise would thus be tied) the investiture of the Chosen People with the land of promise would thus be tied) the investiture of the Chosen People with the land of promise would thus be tied) the investiture of the Chosen People with the land of promise would thus be tied
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75. to the promises made to the patriarchs.to the promises made to the patriarchs.to the promises made to the patriarchs.to the promises made to the patriarchs.
Long before the full resemblance of these stipulations to the suzerainty treaties ofLong before the full resemblance of these stipulations to the suzerainty treaties ofLong before the full resemblance of these stipulations to the suzerainty treaties ofLong before the full resemblance of these stipulations to the suzerainty treaties of
that era had been discovered, Adam Clarke noted that in these four verses we have,that era had been discovered, Adam Clarke noted that in these four verses we have,that era had been discovered, Adam Clarke noted that in these four verses we have,that era had been discovered, Adam Clarke noted that in these four verses we have,
"The covenant is thus made and ratified between God and his followers."["The covenant is thus made and ratified between God and his followers."["The covenant is thus made and ratified between God and his followers."["The covenant is thus made and ratified between God and his followers."[19191919] The] The] The] The
format in Deuteronomy is of theformat in Deuteronomy is of theformat in Deuteronomy is of theformat in Deuteronomy is of the 1400140014001400 B.C. vintage!B.C. vintage!B.C. vintage!B.C. vintage!
But there is infinite tragedy here also. When one considers the high and marvelousBut there is infinite tragedy here also. When one considers the high and marvelousBut there is infinite tragedy here also. When one considers the high and marvelousBut there is infinite tragedy here also. When one considers the high and marvelous
things that God promised this nation of Israel, on condition, of course, that theythings that God promised this nation of Israel, on condition, of course, that theythings that God promised this nation of Israel, on condition, of course, that theythings that God promised this nation of Israel, on condition, of course, that they
would indeed do what they had so solemnly sworn to do, and then when onewould indeed do what they had so solemnly sworn to do, and then when onewould indeed do what they had so solemnly sworn to do, and then when onewould indeed do what they had so solemnly sworn to do, and then when one
considers the shame that ultimately overwhelmed this once glorious people, itconsiders the shame that ultimately overwhelmed this once glorious people, itconsiders the shame that ultimately overwhelmed this once glorious people, itconsiders the shame that ultimately overwhelmed this once glorious people, it
brings a catch in the throat and tears to the eyes.brings a catch in the throat and tears to the eyes.brings a catch in the throat and tears to the eyes.brings a catch in the throat and tears to the eyes.
What really happened, afterward? Israel refused to exterminate the Canaanites,What really happened, afterward? Israel refused to exterminate the Canaanites,What really happened, afterward? Israel refused to exterminate the Canaanites,What really happened, afterward? Israel refused to exterminate the Canaanites,
and to destroy their idols, their pillars, their groves, and all the false paraphernaliaand to destroy their idols, their pillars, their groves, and all the false paraphernaliaand to destroy their idols, their pillars, their groves, and all the false paraphernaliaand to destroy their idols, their pillars, their groves, and all the false paraphernalia
of their evil gods. They rejected God's role over them, demanding a king like theof their evil gods. They rejected God's role over them, demanding a king like theof their evil gods. They rejected God's role over them, demanding a king like theof their evil gods. They rejected God's role over them, demanding a king like the
surrounding nations. Their kings quickly led them into paganism. The nation wassurrounding nations. Their kings quickly led them into paganism. The nation wassurrounding nations. Their kings quickly led them into paganism. The nation wassurrounding nations. Their kings quickly led them into paganism. The nation was
divided, and Ephraim usurped the place of God as the lawgiver for God's people.divided, and Ephraim usurped the place of God as the lawgiver for God's people.divided, and Ephraim usurped the place of God as the lawgiver for God's people.divided, and Ephraim usurped the place of God as the lawgiver for God's people.
The whole northern Israel became "joined to his idols." Israel became merelyThe whole northern Israel became "joined to his idols." Israel became merelyThe whole northern Israel became "joined to his idols." Israel became merelyThe whole northern Israel became "joined to his idols." Israel became merely
another Canaanite (Hoseaanother Canaanite (Hoseaanother Canaanite (Hoseaanother Canaanite (Hosea 12:712:712:712:7), just as crooked and evil as were the people God), just as crooked and evil as were the people God), just as crooked and evil as were the people God), just as crooked and evil as were the people God
drove out in order to people Canaan with the Israelites. God judged Israel anddrove out in order to people Canaan with the Israelites. God judged Israel anddrove out in order to people Canaan with the Israelites. God judged Israel anddrove out in order to people Canaan with the Israelites. God judged Israel and
delivered them to the Assyrians, and northern Israel became the "Ten Lost Tribes."delivered them to the Assyrians, and northern Israel became the "Ten Lost Tribes."delivered them to the Assyrians, and northern Israel became the "Ten Lost Tribes."delivered them to the Assyrians, and northern Israel became the "Ten Lost Tribes."
The same fate overtook the southern Israel within less than two centuries, and theyThe same fate overtook the southern Israel within less than two centuries, and theyThe same fate overtook the southern Israel within less than two centuries, and theyThe same fate overtook the southern Israel within less than two centuries, and they
went into Babylonian captivity. All of this happened because of the unbelievablewent into Babylonian captivity. All of this happened because of the unbelievablewent into Babylonian captivity. All of this happened because of the unbelievablewent into Babylonian captivity. All of this happened because of the unbelievable
wickedness of Israel. They became "worse than Sodom and Gomorrah" (Ezekielwickedness of Israel. They became "worse than Sodom and Gomorrah" (Ezekielwickedness of Israel. They became "worse than Sodom and Gomorrah" (Ezekielwickedness of Israel. They became "worse than Sodom and Gomorrah" (Ezekiel
16161616). One must believe that if it had not been for the promise that a Messiah, in). One must believe that if it had not been for the promise that a Messiah, in). One must believe that if it had not been for the promise that a Messiah, in). One must believe that if it had not been for the promise that a Messiah, in
time, would be born unto the Jews, that God Almighty would long ago have wipedtime, would be born unto the Jews, that God Almighty would long ago have wipedtime, would be born unto the Jews, that God Almighty would long ago have wipedtime, would be born unto the Jews, that God Almighty would long ago have wiped
the Jews off the face of the earth, as He had done with Sodom, but in a sense, Godthe Jews off the face of the earth, as He had done with Sodom, but in a sense, Godthe Jews off the face of the earth, as He had done with Sodom, but in a sense, Godthe Jews off the face of the earth, as He had done with Sodom, but in a sense, God
was stuck with Israel until Christ would appear. And then, when the Christ finallywas stuck with Israel until Christ would appear. And then, when the Christ finallywas stuck with Israel until Christ would appear. And then, when the Christ finallywas stuck with Israel until Christ would appear. And then, when the Christ finally
came, the leaders of the people demanded his crucifixion, rejected God forever ascame, the leaders of the people demanded his crucifixion, rejected God forever ascame, the leaders of the people demanded his crucifixion, rejected God forever ascame, the leaders of the people demanded his crucifixion, rejected God forever as
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76. their ruler, shouting in open court, that "We have no king but Caesar!" All of thistheir ruler, shouting in open court, that "We have no king but Caesar!" All of thistheir ruler, shouting in open court, that "We have no king but Caesar!" All of thistheir ruler, shouting in open court, that "We have no king but Caesar!" All of this
preceded and led to the tragedy of Israel. And yet the mind, keeps returning topreceded and led to the tragedy of Israel. And yet the mind, keeps returning topreceded and led to the tragedy of Israel. And yet the mind, keeps returning topreceded and led to the tragedy of Israel. And yet the mind, keeps returning to
"what might have been," only if Israel had proved faithful to her trust."what might have been," only if Israel had proved faithful to her trust."what might have been," only if Israel had proved faithful to her trust."what might have been," only if Israel had proved faithful to her trust.
Yet, despite the sorrows that overwhelmed the secular nation, the righteousYet, despite the sorrows that overwhelmed the secular nation, the righteousYet, despite the sorrows that overwhelmed the secular nation, the righteousYet, despite the sorrows that overwhelmed the secular nation, the righteous
remnant within, of whom came the apostles and prophets of the N.T., indeedremnant within, of whom came the apostles and prophets of the N.T., indeedremnant within, of whom came the apostles and prophets of the N.T., indeedremnant within, of whom came the apostles and prophets of the N.T., indeed
received the glorious promises, achieved the honors, won the praise, and attainedreceived the glorious promises, achieved the honors, won the praise, and attainedreceived the glorious promises, achieved the honors, won the praise, and attainedreceived the glorious promises, achieved the honors, won the praise, and attained
unto the name that God promised so long ago. The Christian portion of the humanunto the name that God promised so long ago. The Christian portion of the humanunto the name that God promised so long ago. The Christian portion of the humanunto the name that God promised so long ago. The Christian portion of the human
race is still its pinnacle and crown.race is still its pinnacle and crown.race is still its pinnacle and crown.race is still its pinnacle and crown.
These verses in the ratification ceremony refer "all the way back to DeuteronomyThese verses in the ratification ceremony refer "all the way back to DeuteronomyThese verses in the ratification ceremony refer "all the way back to DeuteronomyThese verses in the ratification ceremony refer "all the way back to Deuteronomy
5:15:15:15:1, where the extensive list of stipulations begins with a repetition of the terms of, where the extensive list of stipulations begins with a repetition of the terms of, where the extensive list of stipulations begins with a repetition of the terms of, where the extensive list of stipulations begins with a repetition of the terms of
the Decalogue.[the Decalogue.[the Decalogue.[the Decalogue.[20202020]]]]
CONSTABLE, " Summary exhortationCONSTABLE, " Summary exhortationCONSTABLE, " Summary exhortationCONSTABLE, " Summary exhortation 26:1626:1626:1626:16----19191919
"The presentation of the commandments and the statutes and ordinances that will"The presentation of the commandments and the statutes and ordinances that will"The presentation of the commandments and the statutes and ordinances that will"The presentation of the commandments and the statutes and ordinances that will
guide Israel's life in the land is over now. Deuteronomyguide Israel's life in the land is over now. Deuteronomyguide Israel's life in the land is over now. Deuteronomyguide Israel's life in the land is over now. Deuteronomy 26:1626:1626:1626:16 serves as a concludingserves as a concludingserves as a concludingserves as a concluding
bracket around chaptersbracket around chaptersbracket around chaptersbracket around chapters 5555----26262626, matching Moses' introduction to the whole in, matching Moses' introduction to the whole in, matching Moses' introduction to the whole in, matching Moses' introduction to the whole in
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 5:15:15:15:1 as well as his introduction to the section setting forth the statutesas well as his introduction to the section setting forth the statutesas well as his introduction to the section setting forth the statutesas well as his introduction to the section setting forth the statutes
and ordinances in Deuteronomyand ordinances in Deuteronomyand ordinances in Deuteronomyand ordinances in Deuteronomy 12:112:112:112:1 ..." [Note: Miller, p...." [Note: Miller, p...." [Note: Miller, p...." [Note: Miller, p. 184184184184.].].].]
"If we regard the long section Deuteronomy"If we regard the long section Deuteronomy"If we regard the long section Deuteronomy"If we regard the long section Deuteronomy 5:15:15:15:1 to Deuteronomyto Deuteronomyto Deuteronomyto Deuteronomy 26:1526:1526:1526:15 asasasas
containing the heart of the covenant law, both in terms of the general principles andcontaining the heart of the covenant law, both in terms of the general principles andcontaining the heart of the covenant law, both in terms of the general principles andcontaining the heart of the covenant law, both in terms of the general principles and
of the specific stipulations (even allowing that in the present setting the material isof the specific stipulations (even allowing that in the present setting the material isof the specific stipulations (even allowing that in the present setting the material isof the specific stipulations (even allowing that in the present setting the material is
'law preached' rather than 'codified law'), we may regard this small pericope as in'law preached' rather than 'codified law'), we may regard this small pericope as in'law preached' rather than 'codified law'), we may regard this small pericope as in'law preached' rather than 'codified law'), we may regard this small pericope as in
the nature of an oath of allegiance (cf. Deuteronomythe nature of an oath of allegiance (cf. Deuteronomythe nature of an oath of allegiance (cf. Deuteronomythe nature of an oath of allegiance (cf. Deuteronomy 29:1029:1029:1029:10----15151515; Exodus; Exodus; Exodus; Exodus 24:724:724:724:7). In). In). In). In
form, the pericope looks like a contract in which the two parties bind themselves byform, the pericope looks like a contract in which the two parties bind themselves byform, the pericope looks like a contract in which the two parties bind themselves byform, the pericope looks like a contract in which the two parties bind themselves by
means of a solemn declaration. Moses acts as a covenant mediator between Israel,means of a solemn declaration. Moses acts as a covenant mediator between Israel,means of a solemn declaration. Moses acts as a covenant mediator between Israel,means of a solemn declaration. Moses acts as a covenant mediator between Israel,
who declares that she will be Yahweh's people, and Yahweh, who declares that Hewho declares that she will be Yahweh's people, and Yahweh, who declares that Hewho declares that she will be Yahweh's people, and Yahweh, who declares that Hewho declares that she will be Yahweh's people, and Yahweh, who declares that He
76

77. will be Israel's God (cf. Exoduswill be Israel's God (cf. Exoduswill be Israel's God (cf. Exoduswill be Israel's God (cf. Exodus 6:76:76:76:7; Jeremiah; Jeremiah; Jeremiah; Jeremiah 31:3331:3331:3331:33; Ezekiel; Ezekiel; Ezekiel; Ezekiel 36:2836:2836:2836:28). In fact the). In fact the). In fact the). In fact the
wording of the pericope makes it clear that both declarations refer to thewording of the pericope makes it clear that both declarations refer to thewording of the pericope makes it clear that both declarations refer to thewording of the pericope makes it clear that both declarations refer to the
obligations which must be fulfilled by Israel alone. Yahweh has no obligations toobligations which must be fulfilled by Israel alone. Yahweh has no obligations toobligations which must be fulfilled by Israel alone. Yahweh has no obligations toobligations which must be fulfilled by Israel alone. Yahweh has no obligations to
keep, but in grace He has blessings to bestow." [Note: Thompson, p.keep, but in grace He has blessings to bestow." [Note: Thompson, p.keep, but in grace He has blessings to bestow." [Note: Thompson, p.keep, but in grace He has blessings to bestow." [Note: Thompson, p. 258258258258.].].].]
"It is not difficult to see in this utterance the Lord's missionary goal for Israel in a"It is not difficult to see in this utterance the Lord's missionary goal for Israel in a"It is not difficult to see in this utterance the Lord's missionary goal for Israel in a"It is not difficult to see in this utterance the Lord's missionary goal for Israel in a
nutshell." [Note: Daniel I. Block, "The Privilege of Calling: The Mosaic Paradigmnutshell." [Note: Daniel I. Block, "The Privilege of Calling: The Mosaic Paradigmnutshell." [Note: Daniel I. Block, "The Privilege of Calling: The Mosaic Paradigmnutshell." [Note: Daniel I. Block, "The Privilege of Calling: The Mosaic Paradigm
for Missions (Deuteronomyfor Missions (Deuteronomyfor Missions (Deuteronomyfor Missions (Deuteronomy 26:1626:1626:1626:16----19191919)," Bibliotheca Sacra)," Bibliotheca Sacra)," Bibliotheca Sacra)," Bibliotheca Sacra 162:648162:648162:648162:648 (October(October(October(October----
DecemberDecemberDecemberDecember 2005200520052005):):):):388388388388.].].].]
Obedience to the revealed will of God will result in maximum blessing for God'sObedience to the revealed will of God will result in maximum blessing for God'sObedience to the revealed will of God will result in maximum blessing for God'sObedience to the revealed will of God will result in maximum blessing for God's
people. Moses proceeded to develop this idea further in chapterspeople. Moses proceeded to develop this idea further in chapterspeople. Moses proceeded to develop this idea further in chapterspeople. Moses proceeded to develop this idea further in chapters 27272727----28282828. This, then,. This, then,. This, then,. This, then,
concludes Moses' second address to the Israelites.concludes Moses' second address to the Israelites.concludes Moses' second address to the Israelites.concludes Moses' second address to the Israelites.
HAWKER, "VersesHAWKER, "VersesHAWKER, "VersesHAWKER, "Verses 16161616----19191919
I would have the Reader attend to the expressions in these verses, with an eye to theI would have the Reader attend to the expressions in these verses, with an eye to theI would have the Reader attend to the expressions in these verses, with an eye to theI would have the Reader attend to the expressions in these verses, with an eye to the
original covenant of grace, and he will then enter into a proper apprehension oforiginal covenant of grace, and he will then enter into a proper apprehension oforiginal covenant of grace, and he will then enter into a proper apprehension oforiginal covenant of grace, and he will then enter into a proper apprehension of
them. That original covenant was, that in the seed of Abraham, should all thethem. That original covenant was, that in the seed of Abraham, should all thethem. That original covenant was, that in the seed of Abraham, should all thethem. That original covenant was, that in the seed of Abraham, should all the
nations of the earth be blessed. "He saith not (saith the apostle Paid) and to seeds,nations of the earth be blessed. "He saith not (saith the apostle Paid) and to seeds,nations of the earth be blessed. "He saith not (saith the apostle Paid) and to seeds,nations of the earth be blessed. "He saith not (saith the apostle Paid) and to seeds,
as of many, but as of one, and to thy seed, which is CHRIST." Galatiansas of many, but as of one, and to thy seed, which is CHRIST." Galatiansas of many, but as of one, and to thy seed, which is CHRIST." Galatiansas of many, but as of one, and to thy seed, which is CHRIST." Galatians 3:163:163:163:16. When. When. When. When
GOD, therefore, is here said to avouch himself to be the LORD GOD of Israel, it isGOD, therefore, is here said to avouch himself to be the LORD GOD of Israel, it isGOD, therefore, is here said to avouch himself to be the LORD GOD of Israel, it isGOD, therefore, is here said to avouch himself to be the LORD GOD of Israel, it is
that in CHRIST, GOD promiseth to bless his people, and to accept them in him.that in CHRIST, GOD promiseth to bless his people, and to accept them in him.that in CHRIST, GOD promiseth to bless his people, and to accept them in him.that in CHRIST, GOD promiseth to bless his people, and to accept them in him.
And his people avouch GOD to be their GOD in CHRIST depending upon theAnd his people avouch GOD to be their GOD in CHRIST depending upon theAnd his people avouch GOD to be their GOD in CHRIST depending upon theAnd his people avouch GOD to be their GOD in CHRIST depending upon the
fulfillment of all his promised covenanted mercies in him. Those expressions offulfillment of all his promised covenanted mercies in him. Those expressions offulfillment of all his promised covenanted mercies in him. Those expressions offulfillment of all his promised covenanted mercies in him. Those expressions of
making Israel high, in name, in honour, and in praise; and an holy people above allmaking Israel high, in name, in honour, and in praise; and an holy people above allmaking Israel high, in name, in honour, and in praise; and an holy people above allmaking Israel high, in name, in honour, and in praise; and an holy people above all
nations, are all very striking characters of the Israel of GOD. And who is, or oughtnations, are all very striking characters of the Israel of GOD. And who is, or oughtnations, are all very striking characters of the Israel of GOD. And who is, or oughtnations, are all very striking characters of the Israel of GOD. And who is, or ought
to be, so holy, so high, so honourable, in their birth, their state; their life, theirto be, so holy, so high, so honourable, in their birth, their state; their life, theirto be, so holy, so high, so honourable, in their birth, their state; their life, theirto be, so holy, so high, so honourable, in their birth, their state; their life, their
conversation, as those who have fellowship with the FATHER, and with his Sonconversation, as those who have fellowship with the FATHER, and with his Sonconversation, as those who have fellowship with the FATHER, and with his Sonconversation, as those who have fellowship with the FATHER, and with his Son
JESUS CHRIST? Who so peculiar as those, whom the LORD GOD of heaven andJESUS CHRIST? Who so peculiar as those, whom the LORD GOD of heaven andJESUS CHRIST? Who so peculiar as those, whom the LORD GOD of heaven andJESUS CHRIST? Who so peculiar as those, whom the LORD GOD of heaven and
earth hath made his Segullah, that is, his chosen ones, his peculiar people. Reader!earth hath made his Segullah, that is, his chosen ones, his peculiar people. Reader!earth hath made his Segullah, that is, his chosen ones, his peculiar people. Reader!earth hath made his Segullah, that is, his chosen ones, his peculiar people. Reader!
77

78. may it be your happiness and mine, to do as Israel did, avouch GOD to be ourmay it be your happiness and mine, to do as Israel did, avouch GOD to be ourmay it be your happiness and mine, to do as Israel did, avouch GOD to be ourmay it be your happiness and mine, to do as Israel did, avouch GOD to be our
GOD, and may he avouch us to be his people.GOD, and may he avouch us to be his people.GOD, and may he avouch us to be his people.GOD, and may he avouch us to be his people.
ELLICOTT, "DeuteronomyELLICOTT, "DeuteronomyELLICOTT, "DeuteronomyELLICOTT, "Deuteronomy 26:1626:1626:1626:16----19191919. CLOSE OF THE EXHORTATION.. CLOSE OF THE EXHORTATION.. CLOSE OF THE EXHORTATION.. CLOSE OF THE EXHORTATION.
((((16161616) This day the Lord thy God hath commanded thee.) This day the Lord thy God hath commanded thee.) This day the Lord thy God hath commanded thee.) This day the Lord thy God hath commanded thee.‫ג‬‫ג‬‫ג‬‫ג‬These words are not to beThese words are not to beThese words are not to beThese words are not to be
taken as part of the service described in the previous verses, but as the words oftaken as part of the service described in the previous verses, but as the words oftaken as part of the service described in the previous verses, but as the words oftaken as part of the service described in the previous verses, but as the words of
Moses in bringing his exhortation to a close. Rashi says,Moses in bringing his exhortation to a close. Rashi says,Moses in bringing his exhortation to a close. Rashi says,Moses in bringing his exhortation to a close. Rashi says, ‫ג‬‫ג‬‫ג‬‫ג‬Every day theseEvery day theseEvery day theseEvery day these
commandments shall be new before thine eyes, as though on that very day thoucommandments shall be new before thine eyes, as though on that very day thoucommandments shall be new before thine eyes, as though on that very day thoucommandments shall be new before thine eyes, as though on that very day thou
hadst received them.hadst received them.hadst received them.hadst received them.‫ג‬‫ג‬‫ג‬‫ג‬
Thou shalt therefore keep and do them.Thou shalt therefore keep and do them.Thou shalt therefore keep and do them.Thou shalt therefore keep and do them.‫ג‬‫ג‬‫ג‬‫ג‬It is a beautiful thought that the form ofIt is a beautiful thought that the form ofIt is a beautiful thought that the form ofIt is a beautiful thought that the form of
this command (as of many others) makes it prophetic of its own fulfilment.this command (as of many others) makes it prophetic of its own fulfilment.this command (as of many others) makes it prophetic of its own fulfilment.this command (as of many others) makes it prophetic of its own fulfilment. ‫ג‬‫ג‬‫ג‬‫ג‬It is theIt is theIt is theIt is the
voice from heaven blessing thee,voice from heaven blessing thee,voice from heaven blessing thee,voice from heaven blessing thee,‫ג‬‫ג‬‫ג‬‫ג‬ says Rashi. (See also Deuteronomysays Rashi. (See also Deuteronomysays Rashi. (See also Deuteronomysays Rashi. (See also Deuteronomy 30:630:630:630:6;;;;
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 30:830:830:830:8.).).).)
((((17171717,,,, 18181818) Thou hast avouched . . . and the Lord hath avouched.) Thou hast avouched . . . and the Lord hath avouched.) Thou hast avouched . . . and the Lord hath avouched.) Thou hast avouched . . . and the Lord hath avouched.‫ג‬‫ג‬‫ג‬‫ג‬The Hebrew word isThe Hebrew word isThe Hebrew word isThe Hebrew word is
simply the ordinary word forsimply the ordinary word forsimply the ordinary word forsimply the ordinary word for ‫ג‬‫ג‬‫ג‬‫ג‬to say.to say.to say.to say.‫ג‬‫ג‬‫ג‬‫ג‬ ‫ג‬‫ג‬‫ג‬‫ג‬Thou hast said,Thou hast said,Thou hast said,Thou hast said,‫ג‬‫ג‬‫ג‬‫ג‬ andandandand ‫ג‬‫ג‬‫ג‬‫ג‬He hath said.He hath said.He hath said.He hath said.‫ג‬‫ג‬‫ג‬‫ג‬ There isThere isThere isThere is
no distinctive word forno distinctive word forno distinctive word forno distinctive word for ‫ג‬‫ג‬‫ג‬‫ג‬to promiseto promiseto promiseto promise‫ג‬‫ג‬‫ג‬‫ג‬ in Hebrew.in Hebrew.in Hebrew.in Hebrew. ‫ג‬‫ג‬‫ג‬‫ג‬To sayTo sayTo sayTo say‫ג‬‫ג‬‫ג‬‫ג‬ is sufficient.is sufficient.is sufficient.is sufficient. ‫ג‬‫ג‬‫ג‬‫ג‬Hath He said,Hath He said,Hath He said,Hath He said,
and shall He not do it?and shall He not do it?and shall He not do it?and shall He not do it?‫ג‬‫ג‬‫ג‬‫ג‬ ‫ג‬‫ג‬‫ג‬‫ג‬Let your yea be yea, and your nay nay,Let your yea be yea, and your nay nay,Let your yea be yea, and your nay nay,Let your yea be yea, and your nay nay,‫ג‬‫ג‬‫ג‬‫ג‬ like His. But Rashilike His. But Rashilike His. But Rashilike His. But Rashi
says there is no exact parallel to this use of the verb in the Old Testament, except,says there is no exact parallel to this use of the verb in the Old Testament, except,says there is no exact parallel to this use of the verb in the Old Testament, except,says there is no exact parallel to this use of the verb in the Old Testament, except,
perhaps, in Psalmsperhaps, in Psalmsperhaps, in Psalmsperhaps, in Psalms 94:494:494:494:4, where it means,, where it means,, where it means,, where it means, ‫ג‬‫ג‬‫ג‬‫ג‬they boast themselves.they boast themselves.they boast themselves.they boast themselves.‫ג‬‫ג‬‫ג‬‫ג‬ Let Israel boast inLet Israel boast inLet Israel boast inLet Israel boast in
God, and God will boast Himself of them, as His peculiar people.God, and God will boast Himself of them, as His peculiar people.God, and God will boast Himself of them, as His peculiar people.God, and God will boast Himself of them, as His peculiar people.
((((19191919) And to make thee high.) And to make thee high.) And to make thee high.) And to make thee high.‫ג‬‫ג‬‫ג‬‫ג‬Literally, most high; Heb.,Literally, most high; Heb.,Literally, most high; Heb.,Literally, most high; Heb., ‫ג‬‫ג‬‫ג‬‫ג‬ElyElyElyElyֳֳֳֳ´n, a well´n, a well´n, a well´n, a well----known nameknown nameknown nameknown name
of God. Here, and in Deuteronomyof God. Here, and in Deuteronomyof God. Here, and in Deuteronomyof God. Here, and in Deuteronomy 28:128:128:128:1, it is (prophetically and in the Divine, it is (prophetically and in the Divine, it is (prophetically and in the Divine, it is (prophetically and in the Divine
purpose) applied to Israel.purpose) applied to Israel.purpose) applied to Israel.purpose) applied to Israel. ‫ג‬‫ג‬‫ג‬‫ג‬Thou shalt put my Name upon the children of IsraelThou shalt put my Name upon the children of IsraelThou shalt put my Name upon the children of IsraelThou shalt put my Name upon the children of Israel‫ג‬‫ג‬‫ג‬‫ג‬
was the law of blessing for the priests (Numberswas the law of blessing for the priests (Numberswas the law of blessing for the priests (Numberswas the law of blessing for the priests (Numbers 6:276:276:276:27).).).).
In praise, and in name, and in honour.In praise, and in name, and in honour.In praise, and in name, and in honour.In praise, and in name, and in honour.‫ג‬‫ג‬‫ג‬‫ג‬Perhaps, rather, to be a praise, and to be aPerhaps, rather, to be a praise, and to be aPerhaps, rather, to be a praise, and to be aPerhaps, rather, to be a praise, and to be a
name, and to be an honour, and to become a people of holiness to Jehovah. Therename, and to be an honour, and to become a people of holiness to Jehovah. Therename, and to be an honour, and to become a people of holiness to Jehovah. Therename, and to be an honour, and to become a people of holiness to Jehovah. There
is an allusion to this in Jeremiahis an allusion to this in Jeremiahis an allusion to this in Jeremiahis an allusion to this in Jeremiah 33:933:933:933:9,,,, ‫ג‬‫ג‬‫ג‬‫ג‬And it shall be to me a name of joy, a praise,And it shall be to me a name of joy, a praise,And it shall be to me a name of joy, a praise,And it shall be to me a name of joy, a praise,
78

79. and an honour before all the nations of the earth;and an honour before all the nations of the earth;and an honour before all the nations of the earth;and an honour before all the nations of the earth;‫ג‬‫ג‬‫ג‬‫ג‬ and in Isaiahand in Isaiahand in Isaiahand in Isaiah 62:662:662:662:6----7777,,,, ‫ג‬‫ג‬‫ג‬‫ג‬Ye thatYe thatYe thatYe that
make mention of the name of the Lord, keep not silence, and give Him no rest, tillmake mention of the name of the Lord, keep not silence, and give Him no rest, tillmake mention of the name of the Lord, keep not silence, and give Him no rest, tillmake mention of the name of the Lord, keep not silence, and give Him no rest, till
He establish, and till He make Jerusalem a praise in the earth.He establish, and till He make Jerusalem a praise in the earth.He establish, and till He make Jerusalem a praise in the earth.He establish, and till He make Jerusalem a praise in the earth.‫ג‬‫ג‬‫ג‬‫ג‬
But if, as some would have us believe, the Book of Deuteronomy draws these thingsBut if, as some would have us believe, the Book of Deuteronomy draws these thingsBut if, as some would have us believe, the Book of Deuteronomy draws these thingsBut if, as some would have us believe, the Book of Deuteronomy draws these things
from the prophets, rather than the prophets from Moses, how is it that there is notfrom the prophets, rather than the prophets from Moses, how is it that there is notfrom the prophets, rather than the prophets from Moses, how is it that there is notfrom the prophets, rather than the prophets from Moses, how is it that there is not
the faintest allusion in Deuteronomy to Jerusalem, which in the days of thethe faintest allusion in Deuteronomy to Jerusalem, which in the days of thethe faintest allusion in Deuteronomy to Jerusalem, which in the days of thethe faintest allusion in Deuteronomy to Jerusalem, which in the days of the
prophets had become the centre of all these hopes?prophets had become the centre of all these hopes?prophets had become the centre of all these hopes?prophets had become the centre of all these hopes?
PETT, "VersesPETT, "VersesPETT, "VersesPETT, "Verses 16161616----19191919
VII THE COVENANT CEREMONY (DeuteronomyVII THE COVENANT CEREMONY (DeuteronomyVII THE COVENANT CEREMONY (DeuteronomyVII THE COVENANT CEREMONY (Deuteronomy 26:1626:1626:1626:16 to Deuteronomyto Deuteronomyto Deuteronomyto Deuteronomy
27:2627:2627:2627:26).).).).
The covenant having been fully outlined and declared, and the tribute having beenThe covenant having been fully outlined and declared, and the tribute having beenThe covenant having been fully outlined and declared, and the tribute having beenThe covenant having been fully outlined and declared, and the tribute having been
offered, the covenant ceremony can now be prepared for.offered, the covenant ceremony can now be prepared for.offered, the covenant ceremony can now be prepared for.offered, the covenant ceremony can now be prepared for.
MosesMosesMosesMoses’ Final Summing Up .Final Summing Up .Final Summing Up .Final Summing Up .
Moses now closes his speech with a final exhortation. It had begun in DeuteronomyMoses now closes his speech with a final exhortation. It had begun in DeuteronomyMoses now closes his speech with a final exhortation. It had begun in DeuteronomyMoses now closes his speech with a final exhortation. It had begun in Deuteronomy
5555 with the reproclamation of the initial covenant, to be followed with detailedwith the reproclamation of the initial covenant, to be followed with detailedwith the reproclamation of the initial covenant, to be followed with detailedwith the reproclamation of the initial covenant, to be followed with detailed
regulations, in a similar way to Exodusregulations, in a similar way to Exodusregulations, in a similar way to Exodusregulations, in a similar way to Exodus 20:120:120:120:1 to Exodusto Exodusto Exodusto Exodus 23:3323:3323:3323:33. But as we have seen. But as we have seen. But as we have seen. But as we have seen
this had been made by the writer into a larger covenant form commencing atthis had been made by the writer into a larger covenant form commencing atthis had been made by the writer into a larger covenant form commencing atthis had been made by the writer into a larger covenant form commencing at
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 1:11:11:11:1. It will now be followed by the solemn recording of the covenant. It will now be followed by the solemn recording of the covenant. It will now be followed by the solemn recording of the covenant. It will now be followed by the solemn recording of the covenant
in the presence of witnesses (Deuteronomyin the presence of witnesses (Deuteronomyin the presence of witnesses (Deuteronomyin the presence of witnesses (Deuteronomy 27:227:227:227:2----8888) and then the blessings and) and then the blessings and) and then the blessings and) and then the blessings and
cursings (Deuteronomycursings (Deuteronomycursings (Deuteronomycursings (Deuteronomy 27:1127:1127:1127:11 to Deuteronomyto Deuteronomyto Deuteronomyto Deuteronomy 28:6828:6828:6828:68), closing with the colophon in), closing with the colophon in), closing with the colophon in), closing with the colophon in
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:129:129:129:1 which was the end of the initial covenant record.which was the end of the initial covenant record.which was the end of the initial covenant record.which was the end of the initial covenant record.
79

80. AnalysisAnalysisAnalysisAnalysis
aaaa This day Yahweh your God commands you to do these statutes andThis day Yahweh your God commands you to do these statutes andThis day Yahweh your God commands you to do these statutes andThis day Yahweh your God commands you to do these statutes and
ordinances. You shall therefore keep and do them with all your heart, and with allordinances. You shall therefore keep and do them with all your heart, and with allordinances. You shall therefore keep and do them with all your heart, and with allordinances. You shall therefore keep and do them with all your heart, and with all
your soulyour soulyour soulyour soul’ (Deuteronomy(Deuteronomy(Deuteronomy(Deuteronomy 26:1626:1626:1626:16).).).).
bbbb You have avouched Yahweh this day to be your God, and that you wouldYou have avouched Yahweh this day to be your God, and that you wouldYou have avouched Yahweh this day to be your God, and that you wouldYou have avouched Yahweh this day to be your God, and that you would
walk in His ways, and keep His statutes, and His commandments, and Hiswalk in His ways, and keep His statutes, and His commandments, and Hiswalk in His ways, and keep His statutes, and His commandments, and Hiswalk in His ways, and keep His statutes, and His commandments, and His
ordinances, and listen to His voice (Deuteronomyordinances, and listen to His voice (Deuteronomyordinances, and listen to His voice (Deuteronomyordinances, and listen to His voice (Deuteronomy 26:1726:1726:1726:17).).).).
bbbb And Yahweh has avouched you this day to be a people for his ownAnd Yahweh has avouched you this day to be a people for his ownAnd Yahweh has avouched you this day to be a people for his ownAnd Yahweh has avouched you this day to be a people for his own
possession, as He has promised you, and that you should keep all Hispossession, as He has promised you, and that you should keep all Hispossession, as He has promised you, and that you should keep all Hispossession, as He has promised you, and that you should keep all His
commandments, and to make you high above all nations that He has made,commandments, and to make you high above all nations that He has made,commandments, and to make you high above all nations that He has made,commandments, and to make you high above all nations that He has made, ‘inininin
praise, and in name, and in honourpraise, and in name, and in honourpraise, and in name, and in honourpraise, and in name, and in honour’ (Deuteronomy(Deuteronomy(Deuteronomy(Deuteronomy 26:1826:1826:1826:18----19191919 a).a).a).a).
bbbb And that you may be a holy people to Yahweh your God, as He has spokenAnd that you may be a holy people to Yahweh your God, as He has spokenAnd that you may be a holy people to Yahweh your God, as He has spokenAnd that you may be a holy people to Yahweh your God, as He has spoken
(Deuteronomy(Deuteronomy(Deuteronomy(Deuteronomy 26:1926:1926:1926:19 b).b).b).b).
Note that inNote that inNote that inNote that in ‘aaaa’ the command is to be wholehearted in obeying the covenant, and inthe command is to be wholehearted in obeying the covenant, and inthe command is to be wholehearted in obeying the covenant, and inthe command is to be wholehearted in obeying the covenant, and in
the parallel this will man that they are a holy people to Yahweh their God, as Hethe parallel this will man that they are a holy people to Yahweh their God, as Hethe parallel this will man that they are a holy people to Yahweh their God, as Hethe parallel this will man that they are a holy people to Yahweh their God, as He
has said that they will be. Inhas said that they will be. Inhas said that they will be. Inhas said that they will be. In ‘bbbb’ the people have avouched Yahweh to be their Godthe people have avouched Yahweh to be their Godthe people have avouched Yahweh to be their Godthe people have avouched Yahweh to be their God
and in the parallel Yahweh has avouched that they will be His people. Both includeand in the parallel Yahweh has avouched that they will be His people. Both includeand in the parallel Yahweh has avouched that they will be His people. Both includeand in the parallel Yahweh has avouched that they will be His people. Both include
their keeping of His commandments.their keeping of His commandments.their keeping of His commandments.their keeping of His commandments.
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 26:1626:1626:1626:16
‘This day Yahweh your God commands you to do these statutes and ordinances.This day Yahweh your God commands you to do these statutes and ordinances.This day Yahweh your God commands you to do these statutes and ordinances.This day Yahweh your God commands you to do these statutes and ordinances.
80

81. You shall therefore keep and do them with all your heart, and with all your soul.You shall therefore keep and do them with all your heart, and with all your soul.You shall therefore keep and do them with all your heart, and with all your soul.You shall therefore keep and do them with all your heart, and with all your soul.’
On this solemn day all these commands,On this solemn day all these commands,On this solemn day all these commands,On this solemn day all these commands, ‘the statutes and ordinancesthe statutes and ordinancesthe statutes and ordinancesthe statutes and ordinances’, had been, had been, had been, had been
given to them through him by Yahweh. This phrase covered all aspects of Yahwehgiven to them through him by Yahweh. This phrase covered all aspects of Yahwehgiven to them through him by Yahweh. This phrase covered all aspects of Yahwehgiven to them through him by Yahweh. This phrase covered all aspects of Yahweh’ssss
requirements. They were to keep them in their hearts and minds, and do them withrequirements. They were to keep them in their hearts and minds, and do them withrequirements. They were to keep them in their hearts and minds, and do them withrequirements. They were to keep them in their hearts and minds, and do them with
all their heart and soul. This was to be their commitment to Yahweh, so that theyall their heart and soul. This was to be their commitment to Yahweh, so that theyall their heart and soul. This was to be their commitment to Yahweh, so that theyall their heart and soul. This was to be their commitment to Yahweh, so that they
may be revealed as His true people. But this had to include the Law that lay behindmay be revealed as His true people. But this had to include the Law that lay behindmay be revealed as His true people. But this had to include the Law that lay behindmay be revealed as His true people. But this had to include the Law that lay behind
his speech in order for it to make sense.his speech in order for it to make sense.his speech in order for it to make sense.his speech in order for it to make sense.
Compare DeuteronomyCompare DeuteronomyCompare DeuteronomyCompare Deuteronomy 5:15:15:15:1 and Deuteronomyand Deuteronomyand Deuteronomyand Deuteronomy 12:112:112:112:1, the first of which introduces, the first of which introduces, the first of which introduces, the first of which introduces
the proclamation of the covenant, and the second the commencement of thethe proclamation of the covenant, and the second the commencement of thethe proclamation of the covenant, and the second the commencement of thethe proclamation of the covenant, and the second the commencement of the
detailed regulations. This is the covenant within the covenant. But the final purposedetailed regulations. This is the covenant within the covenant. But the final purposedetailed regulations. This is the covenant within the covenant. But the final purposedetailed regulations. This is the covenant within the covenant. But the final purpose
of the covenant was an obedient people.of the covenant was an obedient people.of the covenant was an obedient people.of the covenant was an obedient people.
When we think of salvation as simply a means by which God gets us to Heaven weWhen we think of salvation as simply a means by which God gets us to Heaven weWhen we think of salvation as simply a means by which God gets us to Heaven weWhen we think of salvation as simply a means by which God gets us to Heaven we
are like Israel when it saw the covenant as making them supreme. We are likeare like Israel when it saw the covenant as making them supreme. We are likeare like Israel when it saw the covenant as making them supreme. We are likeare like Israel when it saw the covenant as making them supreme. We are like
children to whom the present glitter is everything. But as with His covenant, thechildren to whom the present glitter is everything. But as with His covenant, thechildren to whom the present glitter is everything. But as with His covenant, thechildren to whom the present glitter is everything. But as with His covenant, the
purpose of His salvation is more than that. It is that we might be a holy people,purpose of His salvation is more than that. It is that we might be a holy people,purpose of His salvation is more than that. It is that we might be a holy people,purpose of His salvation is more than that. It is that we might be a holy people,
walking in the Lord, whether on earth or in Heaven. That should be our delight,walking in the Lord, whether on earth or in Heaven. That should be our delight,walking in the Lord, whether on earth or in Heaven. That should be our delight,walking in the Lord, whether on earth or in Heaven. That should be our delight,
that we shall be like Him (that we shall be like Him (that we shall be like Him (that we shall be like Him (1111 JohnJohnJohnJohn 3:23:23:23:2), that we should walk as children of light. To), that we should walk as children of light. To), that we should walk as children of light. To), that we should walk as children of light. To
get to Heaven yes, but to get there as a holy people.get to Heaven yes, but to get there as a holy people.get to Heaven yes, but to get there as a holy people.get to Heaven yes, but to get there as a holy people.
17171717 You have declared this day that the Lord isYou have declared this day that the Lord isYou have declared this day that the Lord isYou have declared this day that the Lord is
your God and that you will walk in obedience toyour God and that you will walk in obedience toyour God and that you will walk in obedience toyour God and that you will walk in obedience to
81

82. him, that you will keep his decrees, commands andhim, that you will keep his decrees, commands andhim, that you will keep his decrees, commands andhim, that you will keep his decrees, commands and
lawslawslawslaws—that you will listen to him.that you will listen to him.that you will listen to him.that you will listen to him.
BARNES, "BARNES, "BARNES, "BARNES, "Deu_26:17
Thou hast avouched - literally, “made to say:” so also in the next verse. The
sense is: “Thou hast given occasion to the Lord to say that He is thy God,” i. e. by
promising that He shall be so. Compare Exo_24:7; Jos_24:14-25,
CLARKE,"CLARKE,"CLARKE,"CLARKE,"Thou hast avouched the Lord - The people avouch - publicly
declare, that they have taken Jehovah to be their God.
GILL, "GILL, "GILL, "GILL, "Thou hast avouched the Lord this day to be thy God,.... Said,
affirmed, protested, and in the most solemn manner declared, that the Lord was their
God, and him only; and that they would have no other God, nor worship, serve, or
obey any other. The Lord is the God of all mankind, as he is the Creator and
Preserver of them, and was of the people of Israel in a peculiar manner, they being
chosen, redeemed, and privileged by him above all others; and especially is of his
elect in Christ among all nations, whom he has loved and set apart for himself, and
determined to save; whom he has adopted and regenerated; he provides for them,
protects and preserves them, gives them grace here and glory hereafter: he is their
God in Christ, and by virtue of the covenant of his grace made with them in him; and
is known by them to be so in the effectual calling by the application of covenant
blessings to them; and which is certified to them by the Spirit of God, upon which
they claim their interest in him, and make profession of him as their God:
and to walk in his ways, and to keep his statutes and his commandments,
and his judgments, and to hearken unto his voice; that is, this was then their
resolution and determination, their protestation and declaration, to walk in all the
ways of God, both in private and in public, he directed unto; and to observe all his
laws, ceremonial, moral, and judicial, which he had given them as the rule of their
walk and behaviour; and to regard whatsoever he should reveal by his prophets and
ministers as his will; and a view of covenant interest in God lays all good men under
the strongest obligation in the strength of divine grace to attend to his will; nor can
there be a greater motive to them than covenant love, grace, and mercy.
CALVIN, "CALVIN, "CALVIN, "CALVIN, "17171717.Thou hast avouched the Lord (.Thou hast avouched the Lord (.Thou hast avouched the Lord (.Thou hast avouched the Lord (231231231231) He shews them from the) He shews them from the) He shews them from the) He shews them from the
82

83. consequence that nothing can be better or more desirable for them than to embraceconsequence that nothing can be better or more desirable for them than to embraceconsequence that nothing can be better or more desirable for them than to embraceconsequence that nothing can be better or more desirable for them than to embrace
GodGodGodGod’s Law; for nothing can be more honorable to ourselves than to give to God Hiss Law; for nothing can be more honorable to ourselves than to give to God Hiss Law; for nothing can be more honorable to ourselves than to give to God Hiss Law; for nothing can be more honorable to ourselves than to give to God His
due honor, and to exalt His glory to its due preeminence. Moses declares that, if thedue honor, and to exalt His glory to its due preeminence. Moses declares that, if thedue honor, and to exalt His glory to its due preeminence. Moses declares that, if thedue honor, and to exalt His glory to its due preeminence. Moses declares that, if the
Israelites submit themselves to the Law, this will be, as it were, to place Him in HisIsraelites submit themselves to the Law, this will be, as it were, to place Him in HisIsraelites submit themselves to the Law, this will be, as it were, to place Him in HisIsraelites submit themselves to the Law, this will be, as it were, to place Him in His
rightful dignity; and he promises that the fruit of it will return to them, for thatrightful dignity; and he promises that the fruit of it will return to them, for thatrightful dignity; and he promises that the fruit of it will return to them, for thatrightful dignity; and he promises that the fruit of it will return to them, for that
God, on his part, will exalt them, so that they shall far excel all other nations; as it isGod, on his part, will exalt them, so that they shall far excel all other nations; as it isGod, on his part, will exalt them, so that they shall far excel all other nations; as it isGod, on his part, will exalt them, so that they shall far excel all other nations; as it is
said in Isaiah, (Isaiahsaid in Isaiah, (Isaiahsaid in Isaiah, (Isaiahsaid in Isaiah, (Isaiah 8:138:138:138:13,),),),) “Sanctify the Lord of hostsSanctify the Lord of hostsSanctify the Lord of hostsSanctify the Lord of hosts — and he shall be for aand he shall be for aand he shall be for aand he shall be for a
sanctuary.sanctuary.sanctuary.sanctuary.” For no otherwise does He desire to be glorified by us, than to make usFor no otherwise does He desire to be glorified by us, than to make usFor no otherwise does He desire to be glorified by us, than to make usFor no otherwise does He desire to be glorified by us, than to make us
in turn partakers of His glory; and thus Moses gently entices them to receive thein turn partakers of His glory; and thus Moses gently entices them to receive thein turn partakers of His glory; and thus Moses gently entices them to receive thein turn partakers of His glory; and thus Moses gently entices them to receive the
Law, because their solid happiness consists in this pious duty, if they altogetherLaw, because their solid happiness consists in this pious duty, if they altogetherLaw, because their solid happiness consists in this pious duty, if they altogetherLaw, because their solid happiness consists in this pious duty, if they altogether
devote themselves to obedience. But this excellency of the Church, although itdevote themselves to obedience. But this excellency of the Church, although itdevote themselves to obedience. But this excellency of the Church, although itdevote themselves to obedience. But this excellency of the Church, although it
shines forth in the world, is still hidden from the blind, and, since it is spiritual, onlyshines forth in the world, is still hidden from the blind, and, since it is spiritual, onlyshines forth in the world, is still hidden from the blind, and, since it is spiritual, onlyshines forth in the world, is still hidden from the blind, and, since it is spiritual, only
obtains its praise before God and the angels.obtains its praise before God and the angels.obtains its praise before God and the angels.obtains its praise before God and the angels.
BENSON, "BENSON, "BENSON, "BENSON, "DeuteronomyDeuteronomyDeuteronomyDeuteronomy 26:1726:1726:1726:17----18181818. Avouched. Avouched. Avouched. Avouched — Or declared, or owned.Or declared, or owned.Or declared, or owned.Or declared, or owned.
Avouched theeAvouched theeAvouched theeAvouched thee — Hath owned thee for such before all the world, by eminent andHath owned thee for such before all the world, by eminent andHath owned thee for such before all the world, by eminent andHath owned thee for such before all the world, by eminent and
glorious manifestations of his power and favour, by a solemn entering into covenantglorious manifestations of his power and favour, by a solemn entering into covenantglorious manifestations of his power and favour, by a solemn entering into covenantglorious manifestations of his power and favour, by a solemn entering into covenant
with thee, and giving peculiar laws, promises, and privileges to thee above allwith thee, and giving peculiar laws, promises, and privileges to thee above allwith thee, and giving peculiar laws, promises, and privileges to thee above allwith thee, and giving peculiar laws, promises, and privileges to thee above all
mankind.mankind.mankind.mankind.
COKE, "Ver.COKE, "Ver.COKE, "Ver.COKE, "Ver. 17171717. Thou hast avouched, &c.. Thou hast avouched, &c.. Thou hast avouched, &c.. Thou hast avouched, &c.— Thou hast said, solemnly professed, orThou hast said, solemnly professed, orThou hast said, solemnly professed, orThou hast said, solemnly professed, or
protested; and so in theprotested; and so in theprotested; and so in theprotested; and so in the 18181818th verse it is said, the Lord hath avouched thee, &c. theth verse it is said, the Lord hath avouched thee, &c. theth verse it is said, the Lord hath avouched thee, &c. theth verse it is said, the Lord hath avouched thee, &c. the
close of which sentence should be rendered, if thou shalt keep his commandments.close of which sentence should be rendered, if thou shalt keep his commandments.close of which sentence should be rendered, if thou shalt keep his commandments.close of which sentence should be rendered, if thou shalt keep his commandments.
See Houbigant's note on the place. The paraphrase of the Jerusalem Targum uponSee Houbigant's note on the place. The paraphrase of the Jerusalem Targum uponSee Houbigant's note on the place. The paraphrase of the Jerusalem Targum uponSee Houbigant's note on the place. The paraphrase of the Jerusalem Targum upon
these words is remarkable: "You have stipulated that the words of the Eternal shallthese words is remarkable: "You have stipulated that the words of the Eternal shallthese words is remarkable: "You have stipulated that the words of the Eternal shallthese words is remarkable: "You have stipulated that the words of the Eternal shall
reign over you; and the Word of the Eternal hath stipulated to reign over you, whoreign over you; and the Word of the Eternal hath stipulated to reign over you, whoreign over you; and the Word of the Eternal hath stipulated to reign over you, whoreign over you; and the Word of the Eternal hath stipulated to reign over you, who
are a people dedicated to his name; if," &c. By the Word, says Bishop Patrick, weare a people dedicated to his name; if," &c. By the Word, says Bishop Patrick, weare a people dedicated to his name; if," &c. By the Word, says Bishop Patrick, weare a people dedicated to his name; if," &c. By the Word, says Bishop Patrick, we
can understand no other than the second person in the Divine Trinity/can understand no other than the second person in the Divine Trinity/can understand no other than the second person in the Divine Trinity/can understand no other than the second person in the Divine Trinity/
PETT, "DeuteronomyPETT, "DeuteronomyPETT, "DeuteronomyPETT, "Deuteronomy 26:1726:1726:1726:17
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84. ‘You have avouched Yahweh this day to be your God, and that you would walk inYou have avouched Yahweh this day to be your God, and that you would walk inYou have avouched Yahweh this day to be your God, and that you would walk inYou have avouched Yahweh this day to be your God, and that you would walk in
his ways, and keep his statutes, and his commandments, and his ordinances, andhis ways, and keep his statutes, and his commandments, and his ordinances, andhis ways, and keep his statutes, and his commandments, and his ordinances, andhis ways, and keep his statutes, and his commandments, and his ordinances, and
listen to his voice,listen to his voice,listen to his voice,listen to his voice,’
Here the covenant oaths are being exchanged, following the pattern of treatiesHere the covenant oaths are being exchanged, following the pattern of treatiesHere the covenant oaths are being exchanged, following the pattern of treatiesHere the covenant oaths are being exchanged, following the pattern of treaties
between great overlords and their subject people. Each make their avowal to thebetween great overlords and their subject people. Each make their avowal to thebetween great overlords and their subject people. Each make their avowal to thebetween great overlords and their subject people. Each make their avowal to the
other in threefold terms. He points out that by their presence and response theyother in threefold terms. He points out that by their presence and response theyother in threefold terms. He points out that by their presence and response theyother in threefold terms. He points out that by their presence and response they
had this day avouched for themselves that Yahweh was their God, and that theyhad this day avouched for themselves that Yahweh was their God, and that theyhad this day avouched for themselves that Yahweh was their God, and that theyhad this day avouched for themselves that Yahweh was their God, and that they
would walk in His ways.would walk in His ways.would walk in His ways.would walk in His ways.
“WalkingWalkingWalkingWalking” is a common description of doing Godis a common description of doing Godis a common description of doing Godis a common description of doing God’s will and pleasures will and pleasures will and pleasures will and pleasure
(Deuteronomy(Deuteronomy(Deuteronomy(Deuteronomy 5:335:335:335:33; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 8:68:68:68:6; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 10:1210:1210:1210:12; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 11:2211:2211:2211:22;;;;
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 13:413:413:413:4; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 19:919:919:919:9; Genesis; Genesis; Genesis; Genesis 5:245:245:245:24; Genesis; Genesis; Genesis; Genesis 6:96:96:96:9; Genesis; Genesis; Genesis; Genesis 17:117:117:117:1;;;;
GenesisGenesisGenesisGenesis 24:4024:4024:4024:40; Genesis; Genesis; Genesis; Genesis 48:1548:1548:1548:15; Exodus; Exodus; Exodus; Exodus 18:2018:2018:2018:20; Leviticus; Leviticus; Leviticus; Leviticus 18:418:418:418:4; Leviticus; Leviticus; Leviticus; Leviticus 26:326:326:326:3). It is the). It is the). It is the). It is the
opposite ofopposite ofopposite ofopposite of ‘walking contrary to Himwalking contrary to Himwalking contrary to Himwalking contrary to Him’ (Leviticus(Leviticus(Leviticus(Leviticus 26:2126:2126:2126:21----28282828). They had declared that). They had declared that). They had declared that). They had declared that
they wouldthey wouldthey wouldthey would ‘keep His statutes and His commandments and His ordinanceskeep His statutes and His commandments and His ordinanceskeep His statutes and His commandments and His ordinanceskeep His statutes and His commandments and His ordinances’
(compare here Deuteronomy(compare here Deuteronomy(compare here Deuteronomy(compare here Deuteronomy 5:275:275:275:27; Exodus; Exodus; Exodus; Exodus 24:324:324:324:3----8888). They had declared that they). They had declared that they). They had declared that they). They had declared that they
would listen when He spoke.would listen when He spoke.would listen when He spoke.would listen when He spoke.
SIMEON, "COVENANTING WITH GOD EXPLAINEDSIMEON, "COVENANTING WITH GOD EXPLAINEDSIMEON, "COVENANTING WITH GOD EXPLAINEDSIMEON, "COVENANTING WITH GOD EXPLAINED
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 26:1726:1726:1726:17----19191919. Thou hast avouched the Lord this day to be thy God, and to. Thou hast avouched the Lord this day to be thy God, and to. Thou hast avouched the Lord this day to be thy God, and to. Thou hast avouched the Lord this day to be thy God, and to
walk in his ways, and to keep his statutes, and his commandments, and hiswalk in his ways, and to keep his statutes, and his commandments, and hiswalk in his ways, and to keep his statutes, and his commandments, and hiswalk in his ways, and to keep his statutes, and his commandments, and his
judgments, and to hearken unto his voice: and the Lord hath avouched thee this dayjudgments, and to hearken unto his voice: and the Lord hath avouched thee this dayjudgments, and to hearken unto his voice: and the Lord hath avouched thee this dayjudgments, and to hearken unto his voice: and the Lord hath avouched thee this day
to be his peculiar people, as he hath promised thee, and that thou shouldest keepto be his peculiar people, as he hath promised thee, and that thou shouldest keepto be his peculiar people, as he hath promised thee, and that thou shouldest keepto be his peculiar people, as he hath promised thee, and that thou shouldest keep
all his commandments; and to make thee high above all nations which he hathall his commandments; and to make thee high above all nations which he hathall his commandments; and to make thee high above all nations which he hathall his commandments; and to make thee high above all nations which he hath
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85. made, in praise, and in name, and in honour; and that thou mayest be an holymade, in praise, and in name, and in honour; and that thou mayest be an holymade, in praise, and in name, and in honour; and that thou mayest be an holymade, in praise, and in name, and in honour; and that thou mayest be an holy
people unto the Lord thy God, as he hath spoken.people unto the Lord thy God, as he hath spoken.people unto the Lord thy God, as he hath spoken.people unto the Lord thy God, as he hath spoken.
The covenant which was made with the Jews at Mount Horeb, though materiallyThe covenant which was made with the Jews at Mount Horeb, though materiallyThe covenant which was made with the Jews at Mount Horeb, though materiallyThe covenant which was made with the Jews at Mount Horeb, though materially
different from that which exists under the Christian dispensation, was yet intendeddifferent from that which exists under the Christian dispensation, was yet intendeddifferent from that which exists under the Christian dispensation, was yet intendeddifferent from that which exists under the Christian dispensation, was yet intended
to shadow forth that which all of us are called upon to enter into with our God. Theto shadow forth that which all of us are called upon to enter into with our God. Theto shadow forth that which all of us are called upon to enter into with our God. Theto shadow forth that which all of us are called upon to enter into with our God. The
Jewish covenant had respect in a great measure to temporal blessings, theJewish covenant had respect in a great measure to temporal blessings, theJewish covenant had respect in a great measure to temporal blessings, theJewish covenant had respect in a great measure to temporal blessings, the
bestowment of which was suspended entirely on their performance of certainbestowment of which was suspended entirely on their performance of certainbestowment of which was suspended entirely on their performance of certainbestowment of which was suspended entirely on their performance of certain
conditions: whereas ours relates altogether to spiritual blessings; and though it hasconditions: whereas ours relates altogether to spiritual blessings; and though it hasconditions: whereas ours relates altogether to spiritual blessings; and though it hasconditions: whereas ours relates altogether to spiritual blessings; and though it has
conditions as well as theirs, it provides strength for the performance of them, andconditions as well as theirs, it provides strength for the performance of them, andconditions as well as theirs, it provides strength for the performance of them, andconditions as well as theirs, it provides strength for the performance of them, and
thereby secures from failure all those who cordially embrace it. We may takethereby secures from failure all those who cordially embrace it. We may takethereby secures from failure all those who cordially embrace it. We may takethereby secures from failure all those who cordially embrace it. We may take
occasion therefore from the words before us to consider,occasion therefore from the words before us to consider,occasion therefore from the words before us to consider,occasion therefore from the words before us to consider,
I.I.I.I. Our covenant engagementsOur covenant engagementsOur covenant engagementsOur covenant engagements————
The Jews were required toThe Jews were required toThe Jews were required toThe Jews were required to ““““avouch,avouch,avouch,avouch,”””” or profess openly, their acceptance of God asor profess openly, their acceptance of God asor profess openly, their acceptance of God asor profess openly, their acceptance of God as
their God, and their determination to obey his will in all things; and such are thetheir God, and their determination to obey his will in all things; and such are thetheir God, and their determination to obey his will in all things; and such are thetheir God, and their determination to obey his will in all things; and such are the
engagements which we also are called to take upon ourselves under the Christianengagements which we also are called to take upon ourselves under the Christianengagements which we also are called to take upon ourselves under the Christianengagements which we also are called to take upon ourselves under the Christian
dispensation:dispensation:dispensation:dispensation:
1111.... To accept God as our GodTo accept God as our GodTo accept God as our GodTo accept God as our God————
[The Jews had most satisfactory evidence that Jehovah was the only true God, and[The Jews had most satisfactory evidence that Jehovah was the only true God, and[The Jews had most satisfactory evidence that Jehovah was the only true God, and[The Jews had most satisfactory evidence that Jehovah was the only true God, and
that he alone was worthy to be worshipped and adored. But, great as were thethat he alone was worthy to be worshipped and adored. But, great as were thethat he alone was worthy to be worshipped and adored. But, great as were thethat he alone was worthy to be worshipped and adored. But, great as were the
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86. evidences of his kindness towards them, they are nothing in comparison of theevidences of his kindness towards them, they are nothing in comparison of theevidences of his kindness towards them, they are nothing in comparison of theevidences of his kindness towards them, they are nothing in comparison of the
demonstrations of his love to us. The gift of his only dear Son to die for us must fordemonstrations of his love to us. The gift of his only dear Son to die for us must fordemonstrations of his love to us. The gift of his only dear Son to die for us must fordemonstrations of his love to us. The gift of his only dear Son to die for us must for
ever eclipse every other expression of his love [Note: Romansever eclipse every other expression of his love [Note: Romansever eclipse every other expression of his love [Note: Romansever eclipse every other expression of his love [Note: Romans 5:85:85:85:8.]: and this.]: and this.]: and this.]: and this
peculiarly distinguishes the view in which we are to accept him: we must regard himpeculiarly distinguishes the view in which we are to accept him: we must regard himpeculiarly distinguishes the view in which we are to accept him: we must regard himpeculiarly distinguishes the view in which we are to accept him: we must regard him
as our incarnate God, asas our incarnate God, asas our incarnate God, asas our incarnate God, as ““““God In Christ Jesus, reconciling the world unto himself,God In Christ Jesus, reconciling the world unto himself,God In Christ Jesus, reconciling the world unto himself,God In Christ Jesus, reconciling the world unto himself,
and not imputing their trespasses unto them.and not imputing their trespasses unto them.and not imputing their trespasses unto them.and not imputing their trespasses unto them.”””” Think a moment what is implied inThink a moment what is implied inThink a moment what is implied inThink a moment what is implied in
such an acceptance of God: it supposes, that we feel our guilty, helpless, andsuch an acceptance of God: it supposes, that we feel our guilty, helpless, andsuch an acceptance of God: it supposes, that we feel our guilty, helpless, andsuch an acceptance of God: it supposes, that we feel our guilty, helpless, and
hopeless state by nature; that we see the suitableness and sufficiency of thehopeless state by nature; that we see the suitableness and sufficiency of thehopeless state by nature; that we see the suitableness and sufficiency of thehopeless state by nature; that we see the suitableness and sufficiency of the
provision which God has made for us in the Son of his love; and that we areprovision which God has made for us in the Son of his love; and that we areprovision which God has made for us in the Son of his love; and that we areprovision which God has made for us in the Son of his love; and that we are
determined to have no dependence on any thing but on the meritorious death anddetermined to have no dependence on any thing but on the meritorious death anddetermined to have no dependence on any thing but on the meritorious death anddetermined to have no dependence on any thing but on the meritorious death and
the allthe allthe allthe all----sufficient grace of the Lord Jesussufficient grace of the Lord Jesussufficient grace of the Lord Jesussufficient grace of the Lord Jesus ———— ———— ————
But it is not merely a secret determination which God requires: that determinationBut it is not merely a secret determination which God requires: that determinationBut it is not merely a secret determination which God requires: that determinationBut it is not merely a secret determination which God requires: that determination
must be avowed; we mustmust be avowed; we mustmust be avowed; we mustmust be avowed; we must ““““avouchavouchavouchavouch”””” him to be the Lord our God. We must not behim to be the Lord our God. We must not behim to be the Lord our God. We must not behim to be the Lord our God. We must not be
ashamed of Christ, but mustashamed of Christ, but mustashamed of Christ, but mustashamed of Christ, but must ““““confess him before men,confess him before men,confess him before men,confess him before men,”””” and be as bold inand be as bold inand be as bold inand be as bold in
acknowledging him, as the ungodly are in their allegiance to the god of thisacknowledging him, as the ungodly are in their allegiance to the god of thisacknowledging him, as the ungodly are in their allegiance to the god of thisacknowledging him, as the ungodly are in their allegiance to the god of this
worldworldworldworld ———— ———— ————]]]]
2222.... To act towards him as becomes us in that relationTo act towards him as becomes us in that relationTo act towards him as becomes us in that relationTo act towards him as becomes us in that relation————
[Universal obedience to his commands was promised by the Jews of old; and the[Universal obedience to his commands was promised by the Jews of old; and the[Universal obedience to his commands was promised by the Jews of old; and the[Universal obedience to his commands was promised by the Jews of old; and the
same must be promised by us also. We need not attempt to discriminate betweensame must be promised by us also. We need not attempt to discriminate betweensame must be promised by us also. We need not attempt to discriminate betweensame must be promised by us also. We need not attempt to discriminate between
the various terms here used: this we are sure is intended by them, that we are tothe various terms here used: this we are sure is intended by them, that we are tothe various terms here used: this we are sure is intended by them, that we are tothe various terms here used: this we are sure is intended by them, that we are to
yield obedience to the whole of his will as far as we know it, neither regarding anyyield obedience to the whole of his will as far as we know it, neither regarding anyyield obedience to the whole of his will as far as we know it, neither regarding anyyield obedience to the whole of his will as far as we know it, neither regarding any
thing as unworthy of our notice, nor any thing as too difficult for us to perform: wething as unworthy of our notice, nor any thing as too difficult for us to perform: wething as unworthy of our notice, nor any thing as too difficult for us to perform: wething as unworthy of our notice, nor any thing as too difficult for us to perform: we
mustmustmustmust ““““hearken to his voice,hearken to his voice,hearken to his voice,hearken to his voice,”””” as the angels in heaven do [Note: Psalmsas the angels in heaven do [Note: Psalmsas the angels in heaven do [Note: Psalmsas the angels in heaven do [Note: Psalms 103:20103:20103:20103:20.], with.], with.], with.], with
86

87. an unwearied solicitude to know more of his will, and an incessant readiness toan unwearied solicitude to know more of his will, and an incessant readiness toan unwearied solicitude to know more of his will, and an incessant readiness toan unwearied solicitude to know more of his will, and an incessant readiness to
comply with the first intimations of it. We must be searching and meditatingcomply with the first intimations of it. We must be searching and meditatingcomply with the first intimations of it. We must be searching and meditatingcomply with the first intimations of it. We must be searching and meditating
continually to find out what he speaks to us in his written word; and be listening alsocontinually to find out what he speaks to us in his written word; and be listening alsocontinually to find out what he speaks to us in his written word; and be listening alsocontinually to find out what he speaks to us in his written word; and be listening also
attentively to the still small voice of his Spirit, speaking to us in our consciences:attentively to the still small voice of his Spirit, speaking to us in our consciences:attentively to the still small voice of his Spirit, speaking to us in our consciences:attentively to the still small voice of his Spirit, speaking to us in our consciences:
and, whatever we ascertain to be his mind and will, that we are to do withoutand, whatever we ascertain to be his mind and will, that we are to do withoutand, whatever we ascertain to be his mind and will, that we are to do withoutand, whatever we ascertain to be his mind and will, that we are to do without
hesitation, and without reserve.hesitation, and without reserve.hesitation, and without reserve.hesitation, and without reserve.
Now this we must determine through grace to do. We must not come to God only asNow this we must determine through grace to do. We must not come to God only asNow this we must determine through grace to do. We must not come to God only asNow this we must determine through grace to do. We must not come to God only as
a Saviour to deliver us, but also as a Lord to govern us: and we must resolve thata Saviour to deliver us, but also as a Lord to govern us: and we must resolve thata Saviour to deliver us, but also as a Lord to govern us: and we must resolve thata Saviour to deliver us, but also as a Lord to govern us: and we must resolve that
henceforthhenceforthhenceforthhenceforth ““““no other Lord shall have dominion over us.no other Lord shall have dominion over us.no other Lord shall have dominion over us.no other Lord shall have dominion over us.”””” Nor must thisNor must thisNor must thisNor must this
determination be kept secret: this also must be avowed: we must let it be seendetermination be kept secret: this also must be avowed: we must let it be seendetermination be kept secret: this also must be avowed: we must let it be seendetermination be kept secret: this also must be avowed: we must let it be seen
““““whose we are, and whom we serve;whose we are, and whom we serve;whose we are, and whom we serve;whose we are, and whom we serve;”””” and must evince a firmness in his serviceand must evince a firmness in his serviceand must evince a firmness in his serviceand must evince a firmness in his service
which neither the terrors nor allurements of the world can ever shakewhich neither the terrors nor allurements of the world can ever shakewhich neither the terrors nor allurements of the world can ever shakewhich neither the terrors nor allurements of the world can ever shake ———— ———— ————]]]]
Precisely corresponding with our engagements are,Precisely corresponding with our engagements are,Precisely corresponding with our engagements are,Precisely corresponding with our engagements are,
II.II.II.II. Our covenant advantagesOur covenant advantagesOur covenant advantagesOur covenant advantages————
God affords us ample encouragement toGod affords us ample encouragement toGod affords us ample encouragement toGod affords us ample encouragement to ““““lay hold on his covenant;lay hold on his covenant;lay hold on his covenant;lay hold on his covenant;”””” for he avowsfor he avowsfor he avowsfor he avows
his determination,his determination,his determination,his determination,
1111.... To own us as his peopleTo own us as his peopleTo own us as his peopleTo own us as his people————
87

88. [The very moment that we look to Christ as[The very moment that we look to Christ as[The very moment that we look to Christ as[The very moment that we look to Christ as ““““all our salvation and all our desire,all our salvation and all our desire,all our salvation and all our desire,all our salvation and all our desire,””””
God will set his seal upon us asGod will set his seal upon us asGod will set his seal upon us asGod will set his seal upon us as ““““his peculiar treasure.his peculiar treasure.his peculiar treasure.his peculiar treasure.”””” Just as a person who hasJust as a person who hasJust as a person who hasJust as a person who has
bought any thing of great value, regards it from that moment as his own property,bought any thing of great value, regards it from that moment as his own property,bought any thing of great value, regards it from that moment as his own property,bought any thing of great value, regards it from that moment as his own property,
and uses all proper methods for the securing the full possession of it, so does God:and uses all proper methods for the securing the full possession of it, so does God:and uses all proper methods for the securing the full possession of it, so does God:and uses all proper methods for the securing the full possession of it, so does God:
““““he sets apart him that is godly for himself:he sets apart him that is godly for himself:he sets apart him that is godly for himself:he sets apart him that is godly for himself:”””” he giveshe giveshe giveshe gives ““““his angels charge over him,his angels charge over him,his angels charge over him,his angels charge over him,””””
andandandand ““““avouchesavouchesavouchesavouches”””” him from that day to behim from that day to behim from that day to behim from that day to be ““““his purchased possession.his purchased possession.his purchased possession.his purchased possession.”””” HeHeHeHe ““““avouchesavouchesavouchesavouches””””
it, I say, and makes it manifest both to the man himself and to the world aroundit, I say, and makes it manifest both to the man himself and to the world aroundit, I say, and makes it manifest both to the man himself and to the world aroundit, I say, and makes it manifest both to the man himself and to the world around
him. To the man himself he giveshim. To the man himself he giveshim. To the man himself he giveshim. To the man himself he gives ““““a Spirit of adoption, enabling him to cry, Abba,a Spirit of adoption, enabling him to cry, Abba,a Spirit of adoption, enabling him to cry, Abba,a Spirit of adoption, enabling him to cry, Abba,
Father,Father,Father,Father,”””” and to ascertain, byand to ascertain, byand to ascertain, byand to ascertain, by ““““the witness of that Spirit, that he is a child of Godthe witness of that Spirit, that he is a child of Godthe witness of that Spirit, that he is a child of Godthe witness of that Spirit, that he is a child of God
[Note: Romans[Note: Romans[Note: Romans[Note: Romans 8:158:158:158:15----16161616.]..]..]..].”””” To the world around him also he makes it manifest, byTo the world around him also he makes it manifest, byTo the world around him also he makes it manifest, byTo the world around him also he makes it manifest, by
enabling him toenabling him toenabling him toenabling him to ““““walk as Christ walked,walk as Christ walked,walk as Christ walked,walk as Christ walked,”””” andandandand ““““to shine as a light in the midst of ato shine as a light in the midst of ato shine as a light in the midst of ato shine as a light in the midst of a
dark benighted world.dark benighted world.dark benighted world.dark benighted world.”””” Instantly does the change in him become apparent, so thatInstantly does the change in him become apparent, so thatInstantly does the change in him become apparent, so thatInstantly does the change in him become apparent, so that
his friends and neighbours cannot but confess that he is a new creature: and, thoughhis friends and neighbours cannot but confess that he is a new creature: and, thoughhis friends and neighbours cannot but confess that he is a new creature: and, thoughhis friends and neighbours cannot but confess that he is a new creature: and, though
some will ascribe the change to one thing, and some to another, they aresome will ascribe the change to one thing, and some to another, they aresome will ascribe the change to one thing, and some to another, they aresome will ascribe the change to one thing, and some to another, they are
constrained to acknowledge, that his new mode of life is such as they cannot attainconstrained to acknowledge, that his new mode of life is such as they cannot attainconstrained to acknowledge, that his new mode of life is such as they cannot attainconstrained to acknowledge, that his new mode of life is such as they cannot attain
to, and such as approves itself to be the very work of God himself.]to, and such as approves itself to be the very work of God himself.]to, and such as approves itself to be the very work of God himself.]to, and such as approves itself to be the very work of God himself.]
2222.... To bestow on us blessings worthy of that relationTo bestow on us blessings worthy of that relationTo bestow on us blessings worthy of that relationTo bestow on us blessings worthy of that relation————
[The first thing which the child of God desires, is holiness: and behold, as soon as[The first thing which the child of God desires, is holiness: and behold, as soon as[The first thing which the child of God desires, is holiness: and behold, as soon as[The first thing which the child of God desires, is holiness: and behold, as soon as
ever he embraces the Christian covenant, God engages to make him holy, and toever he embraces the Christian covenant, God engages to make him holy, and toever he embraces the Christian covenant, God engages to make him holy, and toever he embraces the Christian covenant, God engages to make him holy, and to
enable himenable himenable himenable him ““““to keep all his commandments.to keep all his commandments.to keep all his commandments.to keep all his commandments.”””” This is a peculiar point of differenceThis is a peculiar point of differenceThis is a peculiar point of differenceThis is a peculiar point of difference
between the Jewish covenant and ours, as we have already observed; and it is thatbetween the Jewish covenant and ours, as we have already observed; and it is thatbetween the Jewish covenant and ours, as we have already observed; and it is thatbetween the Jewish covenant and ours, as we have already observed; and it is that
which is our greatest encouragement under the consciousness we feel of our ownwhich is our greatest encouragement under the consciousness we feel of our ownwhich is our greatest encouragement under the consciousness we feel of our ownwhich is our greatest encouragement under the consciousness we feel of our own
weakness. Godweakness. Godweakness. Godweakness. God ““““will put his Sprit within us, and cause us to walk in his statutes,will put his Sprit within us, and cause us to walk in his statutes,will put his Sprit within us, and cause us to walk in his statutes,will put his Sprit within us, and cause us to walk in his statutes,
[Note: Ezekiel[Note: Ezekiel[Note: Ezekiel[Note: Ezekiel 36:2536:2536:2536:25----27272727.].].].]”””” This is actually a part of his covenant engagements; andThis is actually a part of his covenant engagements; andThis is actually a part of his covenant engagements; andThis is actually a part of his covenant engagements; and
must be esteemed by us as our security for the enjoyment of all our othermust be esteemed by us as our security for the enjoyment of all our othermust be esteemed by us as our security for the enjoyment of all our othermust be esteemed by us as our security for the enjoyment of all our other
88

89. advantages.advantages.advantages.advantages.
Together with this does God undertake to give us the most exalted honour andTogether with this does God undertake to give us the most exalted honour andTogether with this does God undertake to give us the most exalted honour andTogether with this does God undertake to give us the most exalted honour and
happiness:happiness:happiness:happiness: ““““he will make us high above all people in praise, and in name, and inhe will make us high above all people in praise, and in name, and inhe will make us high above all people in praise, and in name, and inhe will make us high above all people in praise, and in name, and in
honour.honour.honour.honour.” “” “” “” “Behold,Behold,Behold,Behold,”””” says the Apostle,says the Apostle,says the Apostle,says the Apostle, ““““what manner of love the Father hathwhat manner of love the Father hathwhat manner of love the Father hathwhat manner of love the Father hath
bestowed upon us, that we should be called the sons of God!bestowed upon us, that we should be called the sons of God!bestowed upon us, that we should be called the sons of God!bestowed upon us, that we should be called the sons of God!”””” Yes, heYes, heYes, heYes, he ““““calls us notcalls us notcalls us notcalls us not
servants, but friends,servants, but friends,servants, but friends,servants, but friends,”””” yea,yea,yea,yea, ““““sons and daughters of the Lord Almighty.sons and daughters of the Lord Almighty.sons and daughters of the Lord Almighty.sons and daughters of the Lord Almighty.”””” For us hasFor us hasFor us hasFor us has
he prepared crowns and kingdoms, that we mayhe prepared crowns and kingdoms, that we mayhe prepared crowns and kingdoms, that we mayhe prepared crowns and kingdoms, that we may ““““sit with him on his throne,sit with him on his throne,sit with him on his throne,sit with him on his throne,”””” and beand beand beand be
partakers of his glory for ever and ever. This, and infinitely more than language canpartakers of his glory for ever and ever. This, and infinitely more than language canpartakers of his glory for ever and ever. This, and infinitely more than language canpartakers of his glory for ever and ever. This, and infinitely more than language can
express, hasexpress, hasexpress, hasexpress, has ““““God prepared for them that love him,God prepared for them that love him,God prepared for them that love him,God prepared for them that love him,”””” and that embraceand that embraceand that embraceand that embrace ““““hishishishis
covenant of life and peace:covenant of life and peace:covenant of life and peace:covenant of life and peace:”””” and he pledges his truth and faithfulness for theand he pledges his truth and faithfulness for theand he pledges his truth and faithfulness for theand he pledges his truth and faithfulness for the
performance of his word.performance of his word.performance of his word.performance of his word.
O Christian, what advantages are these! what tongue can ever utter them; whatO Christian, what advantages are these! what tongue can ever utter them; whatO Christian, what advantages are these! what tongue can ever utter them; whatO Christian, what advantages are these! what tongue can ever utter them; what
imagination can ever conceive of them aright! Know however, that, unspeakable asimagination can ever conceive of them aright! Know however, that, unspeakable asimagination can ever conceive of them aright! Know however, that, unspeakable asimagination can ever conceive of them aright! Know however, that, unspeakable as
they are, they are all thy rightful portion, thine everlasting inheritance.]they are, they are all thy rightful portion, thine everlasting inheritance.]they are, they are all thy rightful portion, thine everlasting inheritance.]they are, they are all thy rightful portion, thine everlasting inheritance.]
ApplicationApplicationApplicationApplication————
Twice is the expression used,Twice is the expression used,Twice is the expression used,Twice is the expression used, ““““this day;this day;this day;this day;” “” “” “” “this day thou hast avouched;this day thou hast avouched;this day thou hast avouched;this day thou hast avouched;”””” andandandand ““““thisthisthisthis
day God has avouched, &c.day God has avouched, &c.day God has avouched, &c.day God has avouched, &c.”””” Permit me then to ask, Have you ever known such aPermit me then to ask, Have you ever known such aPermit me then to ask, Have you ever known such aPermit me then to ask, Have you ever known such a
day as this, a day wherein you have solemnly surrendered yourselves to God as hisday as this, a day wherein you have solemnly surrendered yourselves to God as hisday as this, a day wherein you have solemnly surrendered yourselves to God as hisday as this, a day wherein you have solemnly surrendered yourselves to God as his
redeemed people, with a full determination to serve him with your whole hearts;redeemed people, with a full determination to serve him with your whole hearts;redeemed people, with a full determination to serve him with your whole hearts;redeemed people, with a full determination to serve him with your whole hearts;
and a day wherein he hasand a day wherein he hasand a day wherein he hasand a day wherein he has ““““manifested himself to you as he does not unto themanifested himself to you as he does not unto themanifested himself to you as he does not unto themanifested himself to you as he does not unto the
world,world,world,world,”””” andandandand ““““sealed you with the Holy Spirit of promise, as the earnest of yoursealed you with the Holy Spirit of promise, as the earnest of yoursealed you with the Holy Spirit of promise, as the earnest of yoursealed you with the Holy Spirit of promise, as the earnest of your
89

90. inheritance?inheritance?inheritance?inheritance?””””
To those who have known such a day:To those who have known such a day:To those who have known such a day:To those who have known such a day:
[Perhaps you were brought to it through many and severe afflictions [Note:[Perhaps you were brought to it through many and severe afflictions [Note:[Perhaps you were brought to it through many and severe afflictions [Note:[Perhaps you were brought to it through many and severe afflictions [Note:
ZechariahZechariahZechariahZechariah 13:913:913:913:9; Ezekiel; Ezekiel; Ezekiel; Ezekiel 20:3720:3720:3720:37.]; but have you ever regretted for a moment the.]; but have you ever regretted for a moment the.]; but have you ever regretted for a moment the.]; but have you ever regretted for a moment the
means by which such a blessed end has been accomplished? We say then, Let notmeans by which such a blessed end has been accomplished? We say then, Let notmeans by which such a blessed end has been accomplished? We say then, Let notmeans by which such a blessed end has been accomplished? We say then, Let not
the remembrance of that day escape from your minds. You cannot but recollectthe remembrance of that day escape from your minds. You cannot but recollectthe remembrance of that day escape from your minds. You cannot but recollectthe remembrance of that day escape from your minds. You cannot but recollect
what a solemn transaction it was between God and your own souls: what shame youwhat a solemn transaction it was between God and your own souls: what shame youwhat a solemn transaction it was between God and your own souls: what shame youwhat a solemn transaction it was between God and your own souls: what shame you
felt that ever you had alienated yourselves from him, what gratitude to him for hisfelt that ever you had alienated yourselves from him, what gratitude to him for hisfelt that ever you had alienated yourselves from him, what gratitude to him for hisfelt that ever you had alienated yourselves from him, what gratitude to him for his
gracious acceptance of you, what a determination to live entirely to his glory, andgracious acceptance of you, what a determination to live entirely to his glory, andgracious acceptance of you, what a determination to live entirely to his glory, andgracious acceptance of you, what a determination to live entirely to his glory, and
what a persuasion that you could never be base enough to forget the engagementswhat a persuasion that you could never be base enough to forget the engagementswhat a persuasion that you could never be base enough to forget the engagementswhat a persuasion that you could never be base enough to forget the engagements
of that day. But do you not find that the good impressions have been greatlyof that day. But do you not find that the good impressions have been greatlyof that day. But do you not find that the good impressions have been greatlyof that day. But do you not find that the good impressions have been greatly
weakened, and that, whilst the ardour of your will and affections has cooled, littleweakened, and that, whilst the ardour of your will and affections has cooled, littleweakened, and that, whilst the ardour of your will and affections has cooled, littleweakened, and that, whilst the ardour of your will and affections has cooled, little
remains except the convictions of your judgment? Ah! beware ofremains except the convictions of your judgment? Ah! beware ofremains except the convictions of your judgment? Ah! beware ofremains except the convictions of your judgment? Ah! beware of ““““leaving your firstleaving your firstleaving your firstleaving your first
love,love,love,love,”””” or of resting satisfied with past experiences. Know that it is not on any oneor of resting satisfied with past experiences. Know that it is not on any oneor of resting satisfied with past experiences. Know that it is not on any oneor of resting satisfied with past experiences. Know that it is not on any one
day that these transactions must be realized, but every day of your lives. You shouldday that these transactions must be realized, but every day of your lives. You shouldday that these transactions must be realized, but every day of your lives. You shouldday that these transactions must be realized, but every day of your lives. You should
be again and again renewing your vows unto the Lord, and be daily occupied inbe again and again renewing your vows unto the Lord, and be daily occupied inbe again and again renewing your vows unto the Lord, and be daily occupied inbe again and again renewing your vows unto the Lord, and be daily occupied in
fulfilling them. Look to it then, that neither the cares of the world, nor thefulfilling them. Look to it then, that neither the cares of the world, nor thefulfilling them. Look to it then, that neither the cares of the world, nor thefulfilling them. Look to it then, that neither the cares of the world, nor the
deceitfulness of riches, nor the lusts of the flesh, nor the fear of man, nor any otherdeceitfulness of riches, nor the lusts of the flesh, nor the fear of man, nor any otherdeceitfulness of riches, nor the lusts of the flesh, nor the fear of man, nor any otherdeceitfulness of riches, nor the lusts of the flesh, nor the fear of man, nor any other
thing,thing,thing,thing, ““““choke the good seed within you, or prevent your bringing forth fruit untochoke the good seed within you, or prevent your bringing forth fruit untochoke the good seed within you, or prevent your bringing forth fruit untochoke the good seed within you, or prevent your bringing forth fruit unto
perfection.perfection.perfection.perfection.””””]]]]
To those who wish for such a day,To those who wish for such a day,To those who wish for such a day,To those who wish for such a day,
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91. [(For we trust that such there are amongst us, who yet cannot speak of such a day as[(For we trust that such there are amongst us, who yet cannot speak of such a day as[(For we trust that such there are amongst us, who yet cannot speak of such a day as[(For we trust that such there are amongst us, who yet cannot speak of such a day as
past,) we would earnestly suggest some necessary cautions.past,) we would earnestly suggest some necessary cautions.past,) we would earnestly suggest some necessary cautions.past,) we would earnestly suggest some necessary cautions.
Delay not thus to give yourselves up to God: but be particularly on your guard notDelay not thus to give yourselves up to God: but be particularly on your guard notDelay not thus to give yourselves up to God: but be particularly on your guard notDelay not thus to give yourselves up to God: but be particularly on your guard not
to do it in a legal, selfto do it in a legal, selfto do it in a legal, selfto do it in a legal, self----righteous, selfrighteous, selfrighteous, selfrighteous, self----dependent spirit. There are two mistakesdependent spirit. There are two mistakesdependent spirit. There are two mistakesdependent spirit. There are two mistakes
which are very generally made, which yet are of most fatal consequence: the first is,which are very generally made, which yet are of most fatal consequence: the first is,which are very generally made, which yet are of most fatal consequence: the first is,which are very generally made, which yet are of most fatal consequence: the first is,
that our covenantthat our covenantthat our covenantthat our covenant----engagements relate only to the performance of our duties;engagements relate only to the performance of our duties;engagements relate only to the performance of our duties;engagements relate only to the performance of our duties;
whereas they relate primarily to our acceptance of God as our reconciled God inwhereas they relate primarily to our acceptance of God as our reconciled God inwhereas they relate primarily to our acceptance of God as our reconciled God inwhereas they relate primarily to our acceptance of God as our reconciled God in
Christ Jesus: and the second is, that we are to found all our hopes of covenantChrist Jesus: and the second is, that we are to found all our hopes of covenantChrist Jesus: and the second is, that we are to found all our hopes of covenantChrist Jesus: and the second is, that we are to found all our hopes of covenant
advantages on our own obedience; whereas we should regard them, not asadvantages on our own obedience; whereas we should regard them, not asadvantages on our own obedience; whereas we should regard them, not asadvantages on our own obedience; whereas we should regard them, not as
purchased by us, but as bestowed on us in the covenant, and as secured to us inpurchased by us, but as bestowed on us in the covenant, and as secured to us inpurchased by us, but as bestowed on us in the covenant, and as secured to us inpurchased by us, but as bestowed on us in the covenant, and as secured to us in
Christ Jesus. Happy would it be, if this matter were more clearly understood: it liesChrist Jesus. Happy would it be, if this matter were more clearly understood: it liesChrist Jesus. Happy would it be, if this matter were more clearly understood: it liesChrist Jesus. Happy would it be, if this matter were more clearly understood: it lies
at the very root of all our comfort, and of all our stability: till we see all our holinessat the very root of all our comfort, and of all our stability: till we see all our holinessat the very root of all our comfort, and of all our stability: till we see all our holinessat the very root of all our comfort, and of all our stability: till we see all our holiness
secured to us as well as required of us, we shall never rely as we ought on thesecured to us as well as required of us, we shall never rely as we ought on thesecured to us as well as required of us, we shall never rely as we ought on thesecured to us as well as required of us, we shall never rely as we ought on the
promises of God, or give to him the glory due unto his name. See how the covenantpromises of God, or give to him the glory due unto his name. See how the covenantpromises of God, or give to him the glory due unto his name. See how the covenantpromises of God, or give to him the glory due unto his name. See how the covenant
is expressed by an inspired prophet: not only does it say,is expressed by an inspired prophet: not only does it say,is expressed by an inspired prophet: not only does it say,is expressed by an inspired prophet: not only does it say, ““““They shall be my people,They shall be my people,They shall be my people,They shall be my people,
and I will be their God,and I will be their God,and I will be their God,and I will be their God,”””” but, to secure their part of the covenant as well as Godbut, to secure their part of the covenant as well as Godbut, to secure their part of the covenant as well as Godbut, to secure their part of the covenant as well as God’’’’s,s,s,s,
God promisesGod promisesGod promisesGod promises ““““not to turn away from them, or to suffer them to turn away fromnot to turn away from them, or to suffer them to turn away fromnot to turn away from them, or to suffer them to turn away fromnot to turn away from them, or to suffer them to turn away from
him [Note: Jeremiahhim [Note: Jeremiahhim [Note: Jeremiahhim [Note: Jeremiah 32:3832:3832:3832:38----41414141.]..]..]..].”””” Thus isThus isThus isThus is ““““the covenant ordered in all things, andthe covenant ordered in all things, andthe covenant ordered in all things, andthe covenant ordered in all things, and
therefore sure:therefore sure:therefore sure:therefore sure:”””” but it is sure to those only who lay hold on it with a justbut it is sure to those only who lay hold on it with a justbut it is sure to those only who lay hold on it with a justbut it is sure to those only who lay hold on it with a just
apprehension of its nature, and a simple dependence on its provisions.]apprehension of its nature, and a simple dependence on its provisions.]apprehension of its nature, and a simple dependence on its provisions.]apprehension of its nature, and a simple dependence on its provisions.]
Those, who have no idea of any such day,Those, who have no idea of any such day,Those, who have no idea of any such day,Those, who have no idea of any such day,
[May probably be found amongst us. There are some who seem to take credit to[May probably be found amongst us. There are some who seem to take credit to[May probably be found amongst us. There are some who seem to take credit to[May probably be found amongst us. There are some who seem to take credit to
themselves for never having made any profession of religion at all. But can theythemselves for never having made any profession of religion at all. But can theythemselves for never having made any profession of religion at all. But can theythemselves for never having made any profession of religion at all. But can they
suppose that this is any excuse for their irreligion, or that it invalidates theirsuppose that this is any excuse for their irreligion, or that it invalidates theirsuppose that this is any excuse for their irreligion, or that it invalidates theirsuppose that this is any excuse for their irreligion, or that it invalidates their
obligation to serve the Lord? See the solemn injunction that precedes the textobligation to serve the Lord? See the solemn injunction that precedes the textobligation to serve the Lord? See the solemn injunction that precedes the textobligation to serve the Lord? See the solemn injunction that precedes the text
[Note: ver.[Note: ver.[Note: ver.[Note: ver. 16161616.]: can they make that void? See what is the prophet.]: can they make that void? See what is the prophet.]: can they make that void? See what is the prophet.]: can they make that void? See what is the prophet’’’’s description ofs description ofs description ofs description of
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92. things under the gospel dispensation [Note: Jeremiahthings under the gospel dispensation [Note: Jeremiahthings under the gospel dispensation [Note: Jeremiahthings under the gospel dispensation [Note: Jeremiah 1:41:41:41:4----5555.]: there not only are the.]: there not only are the.]: there not only are the.]: there not only are the
LordLordLordLord’’’’s people represented as encouraging one another to covenant thus with God,s people represented as encouraging one another to covenant thus with God,s people represented as encouraging one another to covenant thus with God,s people represented as encouraging one another to covenant thus with God,
but the state of their minds is accurately delineated, and the whole mode of theirbut the state of their minds is accurately delineated, and the whole mode of theirbut the state of their minds is accurately delineated, and the whole mode of theirbut the state of their minds is accurately delineated, and the whole mode of their
proceeding described. Be it known then that this is the duty of every one amongstproceeding described. Be it known then that this is the duty of every one amongstproceeding described. Be it known then that this is the duty of every one amongstproceeding described. Be it known then that this is the duty of every one amongst
us. If we would have God for our portion in a better world, we must accept himus. If we would have God for our portion in a better world, we must accept himus. If we would have God for our portion in a better world, we must accept himus. If we would have God for our portion in a better world, we must accept him
now: and, if we would be his people in a better world, we must give ourselves up tonow: and, if we would be his people in a better world, we must give ourselves up tonow: and, if we would be his people in a better world, we must give ourselves up tonow: and, if we would be his people in a better world, we must give ourselves up to
him now. To make excuses is vain. This duty is paramount to every other: andhim now. To make excuses is vain. This duty is paramount to every other: andhim now. To make excuses is vain. This duty is paramount to every other: andhim now. To make excuses is vain. This duty is paramount to every other: and
therefore we call upon all of you this day totherefore we call upon all of you this day totherefore we call upon all of you this day totherefore we call upon all of you this day to ““““avouch God for your God,avouch God for your God,avouch God for your God,avouch God for your God,”””” that he, inthat he, inthat he, inthat he, in
the day of judgment, may acknowledge you as his redeemed people.]the day of judgment, may acknowledge you as his redeemed people.]the day of judgment, may acknowledge you as his redeemed people.]the day of judgment, may acknowledge you as his redeemed people.]
18181818 And the Lord has declared this day that you areAnd the Lord has declared this day that you areAnd the Lord has declared this day that you areAnd the Lord has declared this day that you are
his people, his treasured possession as hehis people, his treasured possession as hehis people, his treasured possession as hehis people, his treasured possession as he
promised, and that you are to keep all hispromised, and that you are to keep all hispromised, and that you are to keep all hispromised, and that you are to keep all his
commands.commands.commands.commands.
CLARKE,"CLARKE,"CLARKE,"CLARKE,"And the Lord hath avouched - Publicly declared, by the blessings
he pours down upon them, that he has taken them to be his peculiar people. Thus the
covenant is made and ratified between God and his followers.
GILL, "GILL, "GILL, "GILL, "And the Lord hath avouched thee this day to be his peculiar
people,.... Affirmed and declared them to be his special people, above all people on
the face of the earth, and that they were looked upon and considered by him as his
jewels, his peculiar treasure:
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93. as he hath promised thee; on condition of their obedience to him, as he did in
Exo_19:5,
and that thou shouldest keep all his commandments; at the same time
declared this as his will, that they should observe all his precepts, to which they were
laid under obligation by the special favour and peculiar privileges he bestowed upon
them, Deu_7:6. The Targums interpret both these verses of the people of Israel
choosing and making the Lord their King, and of his being made King over them; and
so it respects their peculiar form of civil government, being a theocracy. The Lord's
people in Christ are a peculiar people; they are distinct from all people, and are
peculiarly regarded by him; they are the objects of his peculiar love, and receive
peculiar favours from him; and whom having chosen and redeemed, he calls by his
special grace, and witnesses their special relation to him by his Spirit; which grace
obliges and excites them to a cheerful obedience to his commands.
HENRYHENRYHENRYHENRY 18181818----19191919, ", ", ", "That God's part of the covenant also may be made good, and the
intentions of that answered (Deu_29:18, Deu_29:19): The Lord has avouched, not only
taken, but publicly owned thee to be his segullah, his peculiar people, as he has promised
thee, that is, according to the true intent and meaning of the promise. Now their obedience
was not only the condition of this favour, and of the continuance of it (if they were not
obedient, God would disown them, and cast them off), but it was also the principal design of
this favour. “He has avouched thee on purpose that thou shouldest keep his commandments,
that thou mightest have both the best directions and the best encouragements in religion.”
Thus we are elected to obedience (1Pe_1:2), chosen that we should be holy (Eph_1:4),
purified, a peculiar people, that we might not only do good works, but be zealous in them,
Tit_2:14. Two things God is here said to design in avouching them to be his peculiar people
(Deu_26:19), to make them high, and, in order to that, to make them holy; for holiness is true
honour, and the only way to everlasting honour. [1.] To make them high above all nations.
The greatest honour we are capable of in this world is to be taken into covenant with God,
and to live in his service. They should be, First, High in praise; for God would accept them,
which is true praise, Rom_2:29. Their friends would admire them, Zep_3:19, Zep_3:20.
Secondly, High in name, which, some think, denotes the continuance and perpetuity of that
praise, a name that shall not be cut off. Thirdly, High in honour, that is, in all the advantages
of wealth and power, which would make them great above their neighbours. See Jer_13:11.
[2.] That they might be a holy people, separated for God, devoted to him, and employed
continually in his service. This God aimed at in taking them to be his people; so that, if they
did not keep his commandments, they received all this grace in vain.
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94. PETT, "DeuteronomyPETT, "DeuteronomyPETT, "DeuteronomyPETT, "Deuteronomy 26:1826:1826:1826:18----19191919
‘And Yahweh has avouched you this day to be a people for his own possession, asAnd Yahweh has avouched you this day to be a people for his own possession, asAnd Yahweh has avouched you this day to be a people for his own possession, asAnd Yahweh has avouched you this day to be a people for his own possession, as
he has promised you, and that you should keep all his commandments, and to makehe has promised you, and that you should keep all his commandments, and to makehe has promised you, and that you should keep all his commandments, and to makehe has promised you, and that you should keep all his commandments, and to make
you high above all nations that he has made,you high above all nations that he has made,you high above all nations that he has made,you high above all nations that he has made, ‘in praise, and in name, and inin praise, and in name, and inin praise, and in name, and inin praise, and in name, and in
honourhonourhonourhonour’, and that you may be a holy people to Yahweh your God, as he has, and that you may be a holy people to Yahweh your God, as he has, and that you may be a holy people to Yahweh your God, as he has, and that you may be a holy people to Yahweh your God, as he has
spoken.spoken.spoken.spoken.’
And Yahweh in His turn has avouched them as His true people, as His ownAnd Yahweh in His turn has avouched them as His true people, as His ownAnd Yahweh in His turn has avouched them as His true people, as His ownAnd Yahweh in His turn has avouched them as His true people, as His own
treasured possession (compare Deuteronomytreasured possession (compare Deuteronomytreasured possession (compare Deuteronomytreasured possession (compare Deuteronomy 7:67:67:67:6; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 14:214:214:214:2;;;;
DeuteronomyDeuteronomyDeuteronomyDeuteronomy 28:928:928:928:9----10101010; Exodus; Exodus; Exodus; Exodus 19:519:519:519:5----6666), as a holy people, totally set apart to Him,), as a holy people, totally set apart to Him,), as a holy people, totally set apart to Him,), as a holy people, totally set apart to Him,
just as He had promised. He had further avouched them as those who must keep alljust as He had promised. He had further avouched them as those who must keep alljust as He had promised. He had further avouched them as those who must keep alljust as He had promised. He had further avouched them as those who must keep all
His commandments. Here we have the picture of the true people of God, firstHis commandments. Here we have the picture of the true people of God, firstHis commandments. Here we have the picture of the true people of God, firstHis commandments. Here we have the picture of the true people of God, first
chosen and made precious, and then in response required to walk in obedience.chosen and made precious, and then in response required to walk in obedience.chosen and made precious, and then in response required to walk in obedience.chosen and made precious, and then in response required to walk in obedience.
The result will be that He will raise them high above all nations that He has made,The result will be that He will raise them high above all nations that He has made,The result will be that He will raise them high above all nations that He has made,The result will be that He will raise them high above all nations that He has made,
‘high in praise and name and honourhigh in praise and name and honourhigh in praise and name and honourhigh in praise and name and honour’ (compare Jeremiah(compare Jeremiah(compare Jeremiah(compare Jeremiah 13:1113:1113:1113:11; Jeremiah; Jeremiah; Jeremiah; Jeremiah 33:933:933:933:9,,,,
where it was the direct result of His saving work). But this was so that they would bewhere it was the direct result of His saving work). But this was so that they would bewhere it was the direct result of His saving work). But this was so that they would bewhere it was the direct result of His saving work). But this was so that they would be
revealed as a holy people to Yahweh their God in accordance with His words, trulyrevealed as a holy people to Yahweh their God in accordance with His words, trulyrevealed as a holy people to Yahweh their God in accordance with His words, trulyrevealed as a holy people to Yahweh their God in accordance with His words, truly
set apart for Him, and revealing His essential holiness in their lives. We all want theset apart for Him, and revealing His essential holiness in their lives. We all want theset apart for Him, and revealing His essential holiness in their lives. We all want theset apart for Him, and revealing His essential holiness in their lives. We all want the
praise, the name and the honour. What is often not so attractive is being a peoplepraise, the name and the honour. What is often not so attractive is being a peoplepraise, the name and the honour. What is often not so attractive is being a peoplepraise, the name and the honour. What is often not so attractive is being a people
who deserve it when it requires something from us.who deserve it when it requires something from us.who deserve it when it requires something from us.who deserve it when it requires something from us.
They would ever delight in the fact that Yahweh had chosen them. They wouldThey would ever delight in the fact that Yahweh had chosen them. They wouldThey would ever delight in the fact that Yahweh had chosen them. They wouldThey would ever delight in the fact that Yahweh had chosen them. They would
rejoice at the thought of being raised high above all. What they found morerejoice at the thought of being raised high above all. What they found morerejoice at the thought of being raised high above all. What they found morerejoice at the thought of being raised high above all. What they found more
difficult, and in the end refused, was to respond by walking in His ways and doingdifficult, and in the end refused, was to respond by walking in His ways and doingdifficult, and in the end refused, was to respond by walking in His ways and doingdifficult, and in the end refused, was to respond by walking in His ways and doing
only His will. In other words for many of them their belief was external. It wasonly His will. In other words for many of them their belief was external. It wasonly His will. In other words for many of them their belief was external. It wasonly His will. In other words for many of them their belief was external. It was
about their own importance. It was not a living belief in the living God which hadabout their own importance. It was not a living belief in the living God which hadabout their own importance. It was not a living belief in the living God which hadabout their own importance. It was not a living belief in the living God which had
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95. responded to Him in order to please Him and do His will. The result would be thatresponded to Him in order to please Him and do His will. The result would be thatresponded to Him in order to please Him and do His will. The result would be thatresponded to Him in order to please Him and do His will. The result would be that
they would lose it all. For trust and obedience are two side of the one response andthey would lose it all. For trust and obedience are two side of the one response andthey would lose it all. For trust and obedience are two side of the one response andthey would lose it all. For trust and obedience are two side of the one response and
must go together.must go together.must go together.must go together.
19191919 He has declared that he will set you in praise,He has declared that he will set you in praise,He has declared that he will set you in praise,He has declared that he will set you in praise,
fame and honor high above all the nations he hasfame and honor high above all the nations he hasfame and honor high above all the nations he hasfame and honor high above all the nations he has
made and that you will be a people holy to themade and that you will be a people holy to themade and that you will be a people holy to themade and that you will be a people holy to the
Lord your God, as he promised.Lord your God, as he promised.Lord your God, as he promised.Lord your God, as he promised.
GILL, "GILL, "GILL, "GILL, "To make thee high above all nations,.... None of them having the Lord
to be their God and King in such sense as Israel, nor they his people in such a
peculiar sense as they were; nor having such laws and statutes as he had given to
them; these things gave them a superiority over all other nations:
which he hath made, in praise, and in name, and in honour; that is, which
nations he made praiseworthy, famous, and honourable, for their extent, wealth,
riches, and number; and yet on the above accounts Israel was advanced higher than
they:
and that thou mayest be an holy people unto the Lord thy God, as he hath
spoken; the end of the Lord in being their God, and making them his people, was
not only to make them high above all others, but to make them more holy than
others; to set them apart for himself, as a people sacred to his worship and service, as
he had both determined and declared, Deu_7:6.
COKE, "Ver.COKE, "Ver.COKE, "Ver.COKE, "Ver. 19191919. To make thee high above all nations. To make thee high above all nations. To make thee high above all nations. To make thee high above all nations— The greatest glory andThe greatest glory andThe greatest glory andThe greatest glory and
exaltation of any nation is, to be peculiarly grateful and obedient to God. It is bothexaltation of any nation is, to be peculiarly grateful and obedient to God. It is bothexaltation of any nation is, to be peculiarly grateful and obedient to God. It is bothexaltation of any nation is, to be peculiarly grateful and obedient to God. It is both
a very high and a very noble privilege, and full of such blessings as will infalliblya very high and a very noble privilege, and full of such blessings as will infalliblya very high and a very noble privilege, and full of such blessings as will infalliblya very high and a very noble privilege, and full of such blessings as will infallibly
render a people great and happy above all others.render a people great and happy above all others.render a people great and happy above all others.render a people great and happy above all others.
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96. REFLECTIONS.REFLECTIONS.REFLECTIONS.REFLECTIONS.—Moses enforces all these laws by that mutual covenant whichMoses enforces all these laws by that mutual covenant whichMoses enforces all these laws by that mutual covenant whichMoses enforces all these laws by that mutual covenant which
subsisted between God and them. As His commands, they were bound to besubsisted between God and them. As His commands, they were bound to besubsisted between God and them. As His commands, they were bound to besubsisted between God and them. As His commands, they were bound to be
obedient from duty: as they had avowed God to be their Lord, what was beforeobedient from duty: as they had avowed God to be their Lord, what was beforeobedient from duty: as they had avowed God to be their Lord, what was beforeobedient from duty: as they had avowed God to be their Lord, what was before
their duty became now their choice; and as God had acknowledged them for histheir duty became now their choice; and as God had acknowledged them for histheir duty became now their choice; and as God had acknowledged them for histheir duty became now their choice; and as God had acknowledged them for his
people, and promised to make them both great and good, they were in love andpeople, and promised to make them both great and good, they were in love andpeople, and promised to make them both great and good, they were in love andpeople, and promised to make them both great and good, they were in love and
gratitude engaged to be faithful. Note; (gratitude engaged to be faithful. Note; (gratitude engaged to be faithful. Note; (gratitude engaged to be faithful. Note; (1111.) Our obedience to God's laws should be.) Our obedience to God's laws should be.) Our obedience to God's laws should be.) Our obedience to God's laws should be
cheerful and universal, as being all holy, and just, and good. (cheerful and universal, as being all holy, and just, and good. (cheerful and universal, as being all holy, and just, and good. (cheerful and universal, as being all holy, and just, and good. (2222.) Every profession.) Every profession.) Every profession.) Every profession
we make of taking him for our God obliges us to fidelity in his service. (we make of taking him for our God obliges us to fidelity in his service. (we make of taking him for our God obliges us to fidelity in his service. (we make of taking him for our God obliges us to fidelity in his service. (3333.) It is his.) It is his.) It is his.) It is his
promise to make us holy, and in consequence to make us glorious; and this must bepromise to make us holy, and in consequence to make us glorious; and this must bepromise to make us holy, and in consequence to make us glorious; and this must bepromise to make us holy, and in consequence to make us glorious; and this must be
the most engaging motive to yield ourselves up to him, to be in body, soul, andthe most engaging motive to yield ourselves up to him, to be in body, soul, andthe most engaging motive to yield ourselves up to him, to be in body, soul, andthe most engaging motive to yield ourselves up to him, to be in body, soul, and
spirit, devoted to his will and service: for what he promises to work in us, we may,spirit, devoted to his will and service: for what he promises to work in us, we may,spirit, devoted to his will and service: for what he promises to work in us, we may,spirit, devoted to his will and service: for what he promises to work in us, we may,
notwithstanding all the corruption of our hearts, assuredly expect to seenotwithstanding all the corruption of our hearts, assuredly expect to seenotwithstanding all the corruption of our hearts, assuredly expect to seenotwithstanding all the corruption of our hearts, assuredly expect to see
accomplished by his grace.accomplished by his grace.accomplished by his grace.accomplished by his grace.
HAWKER, "VerseHAWKER, "VerseHAWKER, "VerseHAWKER, "Verse 19191919
REFLECTIONSREFLECTIONSREFLECTIONSREFLECTIONS
BLESSED JESUS! thou art the first fruits indeed, and the first and last, and bestBLESSED JESUS! thou art the first fruits indeed, and the first and last, and bestBLESSED JESUS! thou art the first fruits indeed, and the first and last, and bestBLESSED JESUS! thou art the first fruits indeed, and the first and last, and best
offering of my soul, for acceptance with my GOD. Early do I desire to bring thee inoffering of my soul, for acceptance with my GOD. Early do I desire to bring thee inoffering of my soul, for acceptance with my GOD. Early do I desire to bring thee inoffering of my soul, for acceptance with my GOD. Early do I desire to bring thee in
the first of every year, and the first of every day, and the first of every morning ofthe first of every year, and the first of every day, and the first of every morning ofthe first of every year, and the first of every day, and the first of every morning ofthe first of every year, and the first of every day, and the first of every morning of
the day, and close of the day, as the sole cause of my rejoicing: for in the moment Ithe day, and close of the day, as the sole cause of my rejoicing: for in the moment Ithe day, and close of the day, as the sole cause of my rejoicing: for in the moment Ithe day, and close of the day, as the sole cause of my rejoicing: for in the moment I
do this, I desire with the Israelite to cry out, A Gentile ready to perish was mydo this, I desire with the Israelite to cry out, A Gentile ready to perish was mydo this, I desire with the Israelite to cry out, A Gentile ready to perish was mydo this, I desire with the Israelite to cry out, A Gentile ready to perish was my
father, and from the Egypt of sin and death, hath the LORD brought out soul. Hefather, and from the Egypt of sin and death, hath the LORD brought out soul. Hefather, and from the Egypt of sin and death, hath the LORD brought out soul. Hefather, and from the Egypt of sin and death, hath the LORD brought out soul. He
remembered me in my low estate, for his mercy endureth forever. And will theremembered me in my low estate, for his mercy endureth forever. And will theremembered me in my low estate, for his mercy endureth forever. And will theremembered me in my low estate, for his mercy endureth forever. And will the
LORD, indeed, condescend to avouch me for his own? Shall I be of his chosenLORD, indeed, condescend to avouch me for his own? Shall I be of his chosenLORD, indeed, condescend to avouch me for his own? Shall I be of his chosenLORD, indeed, condescend to avouch me for his own? Shall I be of his chosen
ones! Will the FATHER of mercies look upon me as accepted in the beloved, andones! Will the FATHER of mercies look upon me as accepted in the beloved, andones! Will the FATHER of mercies look upon me as accepted in the beloved, andones! Will the FATHER of mercies look upon me as accepted in the beloved, and
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97. mark me as the object of his peculiar love? Hath my JESUS purchased me with themark me as the object of his peculiar love? Hath my JESUS purchased me with themark me as the object of his peculiar love? Hath my JESUS purchased me with themark me as the object of his peculiar love? Hath my JESUS purchased me with the
peculiar price of his blood? Hath the HOLY GHOST visited my soul with thepeculiar price of his blood? Hath the HOLY GHOST visited my soul with thepeculiar price of his blood? Hath the HOLY GHOST visited my soul with thepeculiar price of his blood? Hath the HOLY GHOST visited my soul with the
influences of his peculiar grace? Am I, indeed, the object of the united mercy of theinfluences of his peculiar grace? Am I, indeed, the object of the united mercy of theinfluences of his peculiar grace? Am I, indeed, the object of the united mercy of theinfluences of his peculiar grace? Am I, indeed, the object of the united mercy of the
Holy Three in One: and are the peculiar blessings of the covenant, the portion ofHoly Three in One: and are the peculiar blessings of the covenant, the portion ofHoly Three in One: and are the peculiar blessings of the covenant, the portion ofHoly Three in One: and are the peculiar blessings of the covenant, the portion of
my soul? LORD! grant me grace this day to avouch myself, with all I have, and all Imy soul? LORD! grant me grace this day to avouch myself, with all I have, and all Imy soul? LORD! grant me grace this day to avouch myself, with all I have, and all Imy soul? LORD! grant me grace this day to avouch myself, with all I have, and all I
am, to be thine forever. Take my two mites (for soul and body are nothing more,am, to be thine forever. Take my two mites (for soul and body are nothing more,am, to be thine forever. Take my two mites (for soul and body are nothing more,am, to be thine forever. Take my two mites (for soul and body are nothing more,
compared to this vast treasury) and accept them, O LORD, in JESUS, for of thinecompared to this vast treasury) and accept them, O LORD, in JESUS, for of thinecompared to this vast treasury) and accept them, O LORD, in JESUS, for of thinecompared to this vast treasury) and accept them, O LORD, in JESUS, for of thine
own do I give thee. Witness for me, ye angels of light, that I will know no otherown do I give thee. Witness for me, ye angels of light, that I will know no otherown do I give thee. Witness for me, ye angels of light, that I will know no otherown do I give thee. Witness for me, ye angels of light, that I will know no other
GOD but the LORD GOD of Abraham, Isaac, and Jacob; that I desire to beGOD but the LORD GOD of Abraham, Isaac, and Jacob; that I desire to beGOD but the LORD GOD of Abraham, Isaac, and Jacob; that I desire to beGOD but the LORD GOD of Abraham, Isaac, and Jacob; that I desire to be
distinguished from all the nations of the earth, that are not the Israel of GOD, asdistinguished from all the nations of the earth, that are not the Israel of GOD, asdistinguished from all the nations of the earth, that are not the Israel of GOD, asdistinguished from all the nations of the earth, that are not the Israel of GOD, as
separated from them; and that henceforth I will make mention of his righteousness,separated from them; and that henceforth I will make mention of his righteousness,separated from them; and that henceforth I will make mention of his righteousness,separated from them; and that henceforth I will make mention of his righteousness,
even his only, who is the GOD of my life, and will be my portion forever.even his only, who is the GOD of my life, and will be my portion forever.even his only, who is the GOD of my life, and will be my portion forever.even his only, who is the GOD of my life, and will be my portion forever.
97