Deuteronomy · Chapter 26

Verses 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.

1. The land which the Lord thy God giveth thee — The people are often reminded that this possession is not one gained by their own valour. It is Jehovah’s gift to them. They are to keep this ever in mind; the promised land is from him, and the bountiful gifts which it is to furnish are from him.

V. 2. Thou shalt take-This seems to be required of each master of a family, either upon his first settlement, or once every year at one of their three feasts, when they were obliged to go up to Jerusalem.

Verse 2. Thou shalt take of the first of all the fruit, &c.] 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.

Verses 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.

2. First of all the fruit — The presentation of firstfruits was virtually an acknowledgment that all earthly possessions belonged to God. Comp. on this verse Leviticus 23:10-14.

Verse 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 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.

V. 5. A Syrian-So Jacob was, partly by his original, as being born of Syrian parents, as were Abraham and Rebecca, both of Chaldea or Mesopotamia, which was a part of Syria largely so called, partly by his education and conversation; and partly by his relations, his wives being such, and his children too by their mother’s. Ready to perish-Either through want and poverty; (See Genesis 28:11,20 32:10,) or through the rage of his brother Esau, and the treachery of his father-in-law Laban.

Verse 5. 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: surian apebalen o pathr mou, “My father abandoned Syria.” The Targum thus: aba ty adbwal בעא hamra לבנ Laban arammaah bea

leobada yath abba, “Laban the Syrian endeavoured 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 Ægyptum descendit, “Famine oppressed my father, who went down into Egypt.” This interpretation Houbigant gives the text, by taking the y yod from the word ymra arammi, which signifies an Aramite or Syrian, and joining it to dbay 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 [Arabic] arama, which signifies famine, dearth, &c., 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 labour he had in Laban’s service, by which, as his health was much impaired, so his life might have often been in imminent danger.

Verse 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, 20; 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.

Verse 5. A Syrian ready to perish. The whole Hebrew family came from Mesopotamia, and Jacob repassed the Euphrates with only a staff in his hand. It is good to remember that we rose from the dust, and return to it again.

5. A Syrian ready to perish — Rather, a wandering Syrian. Jacob is here referred to. He is called an Aramaean, or Syrian. For in Aramaea he lived for a long period. Here he served Laban. Here he married his wives. Here most of his children were born.

Verse 8. With a mighty hand, &c.] See Clarke on “Deuteronomy 4:34”.

8. And the Lord brought us forth — On the deliverance from Egypt, see Exodus 12 and 13. With signs, and with wonders — Comp. Deuteronomy 4:34.

V. 10. It-The basket of first-fruits, Deuteronomy 26:2.

Verses 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.

10. And thou shalt set it before the Lord thy God — With this formula, which so impressively recalled Jehovah’s dealings with them as a people, and their reasons for thanksgiving, the basket, with its gifts, was to be set before the altar.

V. 11. Thou shalt rejoice-Thou shalt hereby enabled to take comfort in all thy employments, when thou hast sanctified them by giving God his portion. It is the will of God, that we should be chearful 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.

Verse 11. 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 pretence of their unworthiness, &c., 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.

Verses 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.

V. 12. The year of tithing-Heb. the year of that tithe, so called, either 1. because these tithes were gathered only in that year. Or rather, 2. because then only they were so bestowed; and whereas these second tithes for two years together were eaten only by the owners and Levites, and that in Jerusalem, in the third year they were eaten also by the strangers, fatherless, and widows, and that in their own dwellings.

Verse 12. 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, Deuteronomy 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.

Verse 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.

Ver. 12. The year of tithing. In attempting to discuss the doctrine of tithes once for all, it may be proper to premise, that it was the universal custom of the whole patriarchal world, and of all the early gentile nations, to give the tenth of their fruits and the firstlings of their flocks to the Lord. This is obvious from Abraham’s giving the tenth of his captured spoil to Melchizedek, Genesis 14:20; and from Jacob, who vowed to give his tenths to the Lord, which were partly consumed on the altar, and chiefly eaten by himself and the poor as a religious festival. Genesis 28:22. The Persians also gave the tenths, as appears from many passages in Xenophon’s Cyropædia, which assert that Cyrus would never suffer his immense spoils to be divided, till the priests had taken their share. A multitude of quotations may be found in Critical Commentators from Greek writers, which prove that this was the universal practice and custom of all the east: consequently the spirit of the doctrine is of full force and everlasting obligation. This question, in our advanced state of agriculture, being very interesting; the following may be stated as the result of a careful examination of several critical writers on the principal passages which require the payment of tithes.—It is agreed on all hands that the Jews gave the tithe as above to the Lord; out of which the priest took a tenth of the tithe, or a hundredth part of the increase of the whole land; and the levites had the nine parts. This the people gave besides all their sin-offerings, their peace-offerings, gifts, &c. If on account of the distance of the way to Shiloh, and afterwards to Jerusalem, a person turned his tithe into money, he was required to add a fifth part thereto; because a modus being in favour of the farmer, the Lord must have his full and perfect right. “Will a man rob God?” Now, besides this tithe, besides these freewill offerings, most of the christian divines contend, that there was a second general tithing throughout all Israel of the tenths, which for two years was eaten before the Lord in his holy place, and the third year it was eaten at home by the levites and the poor. They quote in favour of this second tithing, Exodus 23:19. Leviticus 27:30, 31. But both these texts most evidently refer to the regular tithe of the priests and levites. Our Richard Ward, (anno 1640) quotes MOSES ROTSENS, fol. 199, col. 3, to say, that in doubtful things, as mint, anise, and cummin, the sanhedrim decreed, that a second tithe should be paid. Matthew 23:23. No proof appears however, of a second general tithing, so confidently asserted. And it may be asked, considering the small part of the Israelites who went up to the temple, and admitting them to stop in all fifteen days at the three feasts, how could they eat the tenth part of the produce, besides all their other offerings? It may also be enquired, whether the levites had double tithe; for in the third year they were to eat in the houses of the people, in common with the poor. Now these assertions concerning a double tithe eaten at home the third year, as in the two other years before the Lord, flatly contradict the letter of scripture, which says, that the people did eat the FIRSTLINGS of their herds before the Lord, and that the third year the tithe of their increase was set apart at home for the levites and the poor. Deuteronomy 14:22-28. Against this statement, it is farther objected, that Tobit, chap. 1:7, 8, gave the tenth of all his increase to the priests; that he sold the second tenth, and spent all the money at Jerusalem, and the third he gave to them to whom it was meet. But what is the third? The Vulgate, which is in general the standard of modern translations, reads, “But I went to the temple of the LORD: and worshipped there the Lord God of Israel, faithfully offering unto him all his firstfruits and his tenths: and the third year I distributed all the tenths to the proselytes and strangers.” Sed pergebat in Jerusalem ad templum Domini, et ibi adorabat Dominum Deum Israel, omnia primitiva, sua, et decimas suas fideliter offrens: Ita ut in tertin anno proselytis et advenis ministraret omnem decimationem. Thus the Vulgate perfectly agrees with Deuteronomy 14:22-28. Hence it appears plain, that the overplus of the tithe was eaten by the poor, and in a religious way.

12. Tithing all the tithes — The presentation of tithes was to be accompanied with thanksgiving and prayer. In the third year the second tithe was to be employed in festal meals for the poor. Comp. Deuteronomy 14:28. “Since the second tithe did not extend to both flocks and herds it was thrown together with the vegetable portion of the first tithe once in three years. Of this the Levites received their usual share, leaving the entire second tithe for the poor.” — CURTISS’S Levitical Priests, p. 54.

V. 13. Before the Lord-In thy private addresses to God; for this is to be said presently upon the distribution of these tithes, which was not done at Jerusalem, but in their own private gates or dwellings. And this is to be spoken before the Lord, that is, solemnly, seriously, and in a religious manner, with due respect to God’s presence, and will, and glory.

Verse 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.

13. The hallowed things — Any thing that was set apart to be bestowed in accordance with the law to the Levite, the stranger, the fatherless, the widow. “Every consecrated present bore the brief appellation, ‘Sacred thing.’” — EWALD’S Antiquities of Israel, p. 75.

V. 14. In my mourning-In sorrow, or grieving that I was to give away so much of my profits to the poor, but I have chearfully eaten and feasted with them, as I was obliged to do. Unclean use-For any common use; for any other use than that which thou hast appointed, which would have been a pollution of them. For the dead-For any funeral pomp or service; for the Jews used to send in provisions to feast with the nearest relations of the party deceased; and in that case both the guests and food were legally polluted, Numbers 19:11,14, and therefore the use of these tithes in such cases had been a double fault, both the defiling of sacred food, and the employing those provisions upon sorrowful occasions, which by God’s express command were to be eaten with rejoicing.

Verse 14. 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 1 Corinthians 10:27, 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.

Verse 14. I have not eaten thereof in my mourning — This is thought by Spencer to have respect to some idolatrous custom then in use: such as that of the Egyptians, who, when they offered the first-fruits of the earth, were wont to 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, (Hosea 9:4,) 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 to the poor, but I have cheerfully eaten and feasted with them, as I was commanded to do. For any unclean use — As some of the old idolaters were wont to do, who separated part of the first-fruits for magical, and sometimes impure uses; or for any common 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 dead — Or, to the dead; that is, says Spencer, to dead idols, such as the Gentiles worshipped, who offered their first-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 or service, 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 food were legally polluted, Numbers 19:11-14; and, therefore, to have used these tithes in 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 God’s express command, were to be eaten with rejoicing.

14. 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.

V. 15. Look down-After that solemn profession of their obedience to God’s commands, they are taught to pray for God’s blessing whereby they are instructed how vain and ineffectual the prayers of unrighteous or disobedient persons are.

Verse 15. Look down from thy holy habitation — Though God 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 in more transcendent glory in the heavens, which all nations have believed to be the throne and peculiar habitation of the omnipresent God. And bless thy people — Thus, after that solemn profession of their obedience to God’s commands, they were taught to pray for God’s blessing; whereby they were instructed how vain and ineffectual the prayers of unrighteous or disobedient persons are.

16. The Lord… hath commanded thee, etc. — Moses concludes this discourse with an earnest admonition to the people. Verses 16-19.

V. 17. Avouched-Or, declared, or owned.

Verse 17. Thou hast avouched the Lord] The people avouch-publicly declare, that they have taken Jehovah to be their God.

Verses 17, 18. Avouched — Or declared, or owned. Avouched thee — Hath owned thee for such before all the world, by eminent and glorious manifestations of his power and favour, by a solemn entering into covenant with thee, and giving peculiar laws, promises, and privileges to thee above all mankind.

17. Thou hast avouched the Lord this day to be thy God — We think the meaning is equivalent to this, Thou hast promised Jehovah this day that he shall be thy God, and that thou wilt walk in his ways.

V. 18. Avouched thee-Hath owned thee for such before all the world by eminent and glorious manifestations of his power and favour, by a solemn entering into covenant with thee, and giving peculiar laws, promises, and privileges to thee above all mankind.

Verse 18. 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.

Verses 17, 18. Avouched — Or declared, or owned. Avouched thee — Hath owned thee for such before all the world, by eminent and glorious manifestations of his power and favour, by a solemn entering into covenant with thee, and giving peculiar laws, promises, and privileges to thee above all mankind.

18. And the Lord hath avouched thee this day — And Jehovah hath promised you this day that you shall be his peculiar people.

Verse 19. Make thee high above all nations] It is written, Righteousness exalteth a nation, but sin is a reproach to any people, Proverbs 14:34. While Israel regarded God’s word and kept his testimonies, they were the greatest and most respectable of all nations; but when they forsook God and his law, they became the most contemptible. O Britain, even more highly favoured than ancient Israel! learn wisdom by what they have suffered. It is not thy fleets nor thine armies, howsoever excellent and well appointed, that can ultimately exalt and secure thy permanence among the nations. It is righteousness alone. Become irreligious, neglect God’s ordinances, profane his Sabbath, despise his word, persecute his followers, and thou art lost. But fear, love, and serve him, and thy enemies shall be found liars, thou shalt defeat their projects, and trample on their high places.

THE form of confession when bringing the first-fruits, related Deuteronomy 26:4-10, is both affecting and edifying. Even when brought into a state of affluence and rest, they were commanded to remember and publicly acknowledge their former degradation and wretchedness, that they might be ever kept humble and dependent; and they must bring their offering as a public acknowledgment to God that it was by his mercy their state was changed, and by his bounty their comforts were continued. If a man rise from poverty to affluence, and forget his former state, he becomes proud, insolent, and oppressive. If a Christian convert forget his former state, the rock whence he was hewn, and the hole of the pit whence he was digged, he soon becomes careless, unthankful, and unholy. The case of the ten lepers that were cleansed, of whom only one returned to give God thanks, is an awful lesson. How many are continually living on the bounty of God, who feel no gratitude for his mercies! Reader, Is this thy state? If so, then expect the just God to curse thy blessings.

DEUTERONOMY

19. A holy people — The purpose of the divine choice of Israel was, that a nation set apart for his service might be an example to the other nations. If Israel had become and remained a holy people what an influence its religion, its literature, its character might have exerted!