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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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 (מראשית with מן 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 מראשית 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. טנא (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 צנצנת 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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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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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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(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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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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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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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).

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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.â Rashi 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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described in the Book of Joshua (Joshua 21:43-45) would demand it. From the words of Deuteronomy 26:11, â thou 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 â solemn 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.â No 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.â Literally, I declare. â To show that thou art not ungrateful for His goodnessâ (Rashi, from the Talmud).

This day.â The formula was only used once in the year.

(4) The priest shall take the basket.â â To wave it. The priest put his hand under the hand of the owner, and waved it.â

(5) A Syrian ready to perish.â The 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.â Samuel in his famous speech (1 Samuel 12:8) takes up the language of this passage, â When 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 Godâ i.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 priestâ s.

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;

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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

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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.: Î£Ï Ï Î¯Î±Î½ á¼ Ï á¼ Î»Î¹Ï ÎµÎ½ á½ Ï Î±Ï Î®Ï Î¼Î¿Ï . × the beth essentiæ. Deuteronomy 10:22. × ×ª× (Plurali tantum) × Ö°×ªÖ´× × from × ×ªÖ¸× to extend, i.e., the extended, grown, adult, men. × Ö°×¢Ö¸× from × Ö¸×¢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.

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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.”

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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,

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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

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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

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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.

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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

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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

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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

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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

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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

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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

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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

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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;

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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;

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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

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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

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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

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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

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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

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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.]

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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

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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�B�πατηρ�µου, “My father

abandoned Syria.” The Targum thus: לבן�ארמאה�בעא�לאובדא�ית�אבא 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

yeabud, the future for the perfect, which is common enough in Hebrew, and יאבד

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:

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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

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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

Rבי אבד a lost“ ,ארSי (perishing) Aramaean was my father” (not the Aramaean,

Laban, wanted to destroy my father, Jacob, as the Chald., Arab., Luther, and others

render it). אבד 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). מעט -V, consisting of few men (�V, the soמתי

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

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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

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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

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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

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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

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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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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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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,

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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

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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

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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

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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

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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

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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

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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

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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 Lordthey 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.). לעשר is the infinitive Hiphil for להעשר, 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

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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. ערV 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

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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)

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ELLICOTT, "Deuteronomy 26:12-15. DECLARATION OF THE TITHE.

(12) When thou hast made an end.â The 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.â See 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 poorâ s tithe. In Talmudical language, the Maâ aser ani took the place of Maâ aser shêni in these years.

Thus the words â and 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, â the stranger, the fatherless, and the widow,â are interpreted of the poorâ s 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.â The 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.â Literally, I have consumed, or burned out. It is the same strong word used so frequently in this book for â putting awayâ evil, and from which the name Taberah, â burning,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 poorâ s tithe).â Rashi.

According to all thy commandmentsâ i.e., â giving 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.â â When 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).\

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Neither have I taken away.â Literally, consumed any of them in uncleanness.

Nor given ought thereof for (or to) the dead.â Rashi explains, â to provide for him a coffin or grave-clothes.â Another explanation, which is certainly possible, is, â I have not made any offering to an idol from them.â â They 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.â A 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 connectedâ the tithes and offerings.

(15) Look down from thy holy habitation, from heaven.â A phrase like this occurs frequently in Solomonâ s 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 â His 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.â â We 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. (×©Ö¸× 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

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

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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

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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

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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

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

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‘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.

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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.” אני, from �וןR, 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 אניV really corresponded to the טמאV which

follows, except that טמא 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

62

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, ο^κ `δωκα cπ α^τdν τe�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:” as�as�as�as�

if�it�were�said,�that�they�had�suffered�nothing�to�perish�through�uncleanness;�but�if�it�were�said,�that�they�had�suffered�nothing�to�perish�through�uncleanness;�but�if�it�were�said,�that�they�had�suffered�nothing�to�perish�through�uncleanness;�but�if�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�opinion�others�explain�it,�I�have�taken�away�nothing�for�a�profane�purpose.�My�own�opinion�others�explain�it,�I�have�taken�away�nothing�for�a�profane�purpose.�My�own�opinion�others�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 ‘ ”,tama, is used adverbially for “impurely,impurely,impurely,impurely ,טמא so�that�so�that�so�that�so�that�

the�people�testify�that�they�are�not�polluted,�or�contaminated�by�withholding�the�people�testify�that�they�are�not�polluted,�or�contaminated�by�withholding�the�people�testify�that�they�are�not�polluted,�or�contaminated�by�withholding�the�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,�without�for�it�was�not�possible�for�the�Israelites�to�apply�the�tithes�to�other�uses,�without�for�it�was�not�possible�for�the�Israelites�to�apply�the�tithes�to�other�uses,�without�for�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�third�contracting�pollution�by�their�wicked�abuse�of�them.�The�ambiguity�in�the�third�contracting�pollution�by�their�wicked�abuse�of�them.�The�ambiguity�in�the�third�contracting�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�my�In�my�In�my�In�my�

version�I�have�followed�those�who�refer�it�to�funeral�rites;�but�some�suppose�that�version�I�have�followed�those�who�refer�it�to�funeral�rites;�but�some�suppose�that�version�I�have�followed�those�who�refer�it�to�funeral�rites;�but�some�suppose�that�version�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�less�is�used�metaphorically�for�an�unclean�thing;�others,�in�a�less�is�used�metaphorically�for�an�unclean�thing;�others,�in�a�less�is�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�it�s�life.�But�it�s�life.�But�it�s�life.�But�it�

does�not�yet�appear�wherefore�it�should�he�said�that�nothing�had�been�spent�on�does�not�yet�appear�wherefore�it�should�he�said�that�nothing�had�been�spent�on�does�not�yet�appear�wherefore�it�should�he�said�that�nothing�had�been�spent�on�does�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;�and�funeral�rites.�It�is�true�that�whatever�had�touched�a�dead�body�was�unclean;�and�funeral�rites.�It�is�true�that�whatever�had�touched�a�dead�body�was�unclean;�and�funeral�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�any�therefore�some�expound�it,�that�the�victims�had�not�been�polluted�by�any�therefore�some�expound�it,�that�the�victims�had�not�been�polluted�by�any�therefore�some�expound�it,�that�the�victims�had�not�been�polluted�by�any�

63

connection�with�funeral�preparations.�But�if�this�sense�is�preferred,�the�expression�connection�with�funeral�preparations.�But�if�this�sense�is�preferred,�the�expression�connection�with�funeral�preparations.�But�if�this�sense�is�preferred,�the�expression�connection�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�had�God�would�have�the�Israelites�declare,�that�they�offered�no�excuse�if�they�had�God�would�have�the�Israelites�declare,�that�they�offered�no�excuse�if�they�had�God�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,�"Deuteronomy�BENSON,�"Deuteronomy�BENSON,�"Deuteronomy�BENSON,�"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�is�This�is�This�is�This�is�

thought�by�Spencer�to�have�respect�to�some�idolatrous�custom�then�in�use:�such�as�thought�by�Spencer�to�have�respect�to�some�idolatrous�custom�then�in�use:�such�as�thought�by�Spencer�to�have�respect�to�some�idolatrous�custom�then�in�use:�such�as�thought�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�wont�fruits�of�the�earth,�were�wont�fruits�of�the�earth,�were�wont�fruits�of�the�earth,�were�wont�

to�invoke�Isis�with�doleful�lamentations.�But,�as�the�Israelites�were�not�allowed�to�to�invoke�Isis�with�doleful�lamentations.�But,�as�the�Israelites�were�not�allowed�to�to�invoke�Isis�with�doleful�lamentations.�But,�as�the�Israelites�were�not�allowed�to�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�eat�of�things�consecrated�to�God,�when�they�were�in�a�state�of�mourning,�(Hosea�eat�of�things�consecrated�to�God,�when�they�were�in�a�state�of�mourning,�(Hosea�eat�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�to�have�not�done�it�in�sorrow,�grieving�that�I�was�to�give�away�so�much�of�my�profits�to�have�not�done�it�in�sorrow,�grieving�that�I�was�to�give�away�so�much�of�my�profits�to�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�the�poor,�but�I�have�cheerfully�eaten�and�feasted�with�them,�as�I�was�commanded�to�the�poor,�but�I�have�cheerfully�eaten�and�feasted�with�them,�as�I�was�commanded�to�the�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,�who�As�some�of�the�old�idolaters�were�wont�to�do,�who�As�some�of�the�old�idolaters�were�wont�to�do,�who�As�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�any�fruits�for�magical,�and�sometimes�impure�uses;�or�for�any�fruits�for�magical,�and�sometimes�impure�uses;�or�for�any�fruits�for�magical,�and�sometimes�impure�uses;�or�for�any�

common�use;�for�any�other�use�than�that�which�thou�hast�appointed;�which�would�common�use;�for�any�other�use�than�that�which�thou�hast�appointed;�which�would�common�use;�for�any�other�use�than�that�which�thou�hast�appointed;�which�would�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�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�the�Or,�to�the�Or,�to�the�Or,�to�the�

dead;�that�is,�says�Spencer,�to�dead�idols,�such�as�the�Gentiles�worshipped,�who�dead;�that�is,�says�Spencer,�to�dead�idols,�such�as�the�Gentiles�worshipped,�who�dead;�that�is,�says�Spencer,�to�dead�idols,�such�as�the�Gentiles�worshipped,�who�dead;�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�or�But�the�expression,�for�the�dead,�more�probably�means�for�any�funeral�pomp�or�But�the�expression,�for�the�dead,�more�probably�means�for�any�funeral�pomp�or�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�service,�for,�it�seems,�the�Jews�were�wont�to�send�in�provisions�to�feast�with�the�service,�for,�it�seems,�the�Jews�were�wont�to�send�in�provisions�to�feast�with�the�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�nearest�relations�of�the�party�deceased;�and�in�that�case,�both�the�guests�and�food�nearest�relations�of�the�party�deceased;�and�in�that�case,�both�the�guests�and�food�nearest�relations�of�the�party�deceased;�and�in�that�case,�both�the�guests�and�food�

were�legally�polluted,�Numbers�were�legally�polluted,�Numbers�were�legally�polluted,�Numbers�were�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,�and�in�such�a�way�would�have�been�a�double�fault,�both�a�defiling�of�sacred�food,�and�in�such�a�way�would�have�been�a�double�fault,�both�a�defiling�of�sacred�food,�and�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�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�express�s�express�s�express�s�express�

64

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�expressions�The�expressions�The�expressions�The�expressions�

in�this�verse�evidently�refer�to�idolatrous�customs,�and�they�are�further�proofs�how�in�this�verse�evidently�refer�to�idolatrous�customs,�and�they�are�further�proofs�how�in�this�verse�evidently�refer�to�idolatrous�customs,�and�they�are�further�proofs�how�in�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�of�careful�their�legislator�was�to�guard�them�from�the�then�prevailing�idolatry�of�careful�their�legislator�was�to�guard�them�from�the�then�prevailing�idolatry�of�careful�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�is�worshipping�the�dead.�Had�they�not�been�restrained�by�this�and�other�laws,�it�is�worshipping�the�dead.�Had�they�not�been�restrained�by�this�and�other�laws,�it�is�worshipping�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�of�hardly�to�be�doubted,�that�they,�as�well�as�the�Pagans,�would�have�deified�some�of�hardly�to�be�doubted,�that�they,�as�well�as�the�Pagans,�would�have�deified�some�of�hardly�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�in�Spencer�very�judiciously�supposes�to�have�respect�to�some�idolatrous�custom�then�in�Spencer�very�judiciously�supposes�to�have�respect�to�some�idolatrous�custom�then�in�Spencer�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�the�fruits�of�the�fruits�of�the�fruits�of�the�

earth,�were�accustomed�to�invoke�Isis�with�woeful�lamentations:�for�which�practice�earth,�were�accustomed�to�invoke�Isis�with�woeful�lamentations:�for�which�practice�earth,�were�accustomed�to�invoke�Isis�with�woeful�lamentations:�for�which�practice�earth,�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�of�have�had�occasion�to�observe�before,�that�the�Israelites�were�not�allowed�to�eat�of�have�had�occasion�to�observe�before,�that�the�Israelites�were�not�allowed�to�eat�of�have�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�Hosea�things�consecrated�to�God�when�they�were�in�a�state�of�mourning.�See�Hosea�things�consecrated�to�God�when�they�were�in�a�state�of�mourning.�See�Hosea�things�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�for�fruits�for�fruits�for�fruits�for�

magical,�and�sometimes�very�lascivious�uses;�making�Ceres�and�Bacchus�minister�to�magical,�and�sometimes�very�lascivious�uses;�making�Ceres�and�Bacchus�minister�to�magical,�and�sometimes�very�lascivious�uses;�making�Ceres�and�Bacchus�minister�to�magical,�and�sometimes�very�lascivious�uses;�making�Ceres�and�Bacchus�minister�to�

Venus,�as�Julius�Firmicus�has�fully�proved�in�his�Error.�Prophanae�Religionis.�The�Venus,�as�Julius�Firmicus�has�fully�proved�in�his�Error.�Prophanae�Religionis.�The�Venus,�as�Julius�Firmicus�has�fully�proved�in�his�Error.�Prophanae�Religionis.�The�Venus,�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,�such�phrase�may�signify,�I�have�not�taken�away�aught�thereof�to�any�unclean�place,�such�phrase�may�signify,�I�have�not�taken�away�aught�thereof�to�any�unclean�place,�such�phrase�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�consecrated�as�an�idol's�temple,�where�the�Gentiles�were�accustomed�to�eat�their�consecrated�as�an�idol's�temple,�where�the�Gentiles�were�accustomed�to�eat�their�consecrated�as�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�had�things.�In�general,�however,�that�may�be�called�an�unclean�use,�which�God�had�things.�In�general,�however,�that�may�be�called�an�unclean�use,�which�God�had�things.�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�not�nor�given�aught�thereof�for,�or�rather,�to�the�dead,�is�a�profession�that�they�had�not�nor�given�aught�thereof�for,�or�rather,�to�the�dead,�is�a�profession�that�they�had�not�nor�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�to�offered�any�of�the�fruits�of�the�earth�to�idols,�as�if�their�increase�had�been�owing�to�offered�any�of�the�fruits�of�the�earth�to�idols,�as�if�their�increase�had�been�owing�to�offered�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�the�them;�for�these�idols�were�nothing�but�dead�men�deified,�and�to�such�dead�idols�the�them;�for�these�idols�were�nothing�but�dead�men�deified,�and�to�such�dead�idols�the�them;�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,�as�consecrated�them�to�Osiris,�who,�Spencer�thinks,�may�be�here�meant�by�the�dead,�as�consecrated�them�to�Osiris,�who,�Spencer�thinks,�may�be�here�meant�by�the�dead,�as�consecrated�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;�concerning�the�word�is�in�the�singular�number.�Osiris�was�the�same�as�Adonis;�concerning�the�word�is�in�the�singular�number.�Osiris�was�the�same�as�Adonis;�concerning�the�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

Plutarch,�and�Theocritus.�See�the�note�on�Deuteronomy�Plutarch,�and�Theocritus.�See�the�note�on�Deuteronomy�Plutarch,�and�Theocritus.�See�the�note�on�Deuteronomy�Plutarch,�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,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�26:1426:1426:1426:14

“I�have�not�eaten�of�them�in�my�mourning,�nor�have�I�put�away�of�them,�being�I�have�not�eaten�of�them�in�my�mourning,�nor�have�I�put�away�of�them,�being�I�have�not�eaten�of�them�in�my�mourning,�nor�have�I�put�away�of�them,�being�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�unclean,�nor�given�of�them�for�the�dead.�I�have�listened�to�the�voice�of�Yahweh�my�unclean,�nor�given�of�them�for�the�dead.�I�have�listened�to�the�voice�of�Yahweh�my�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.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�then�Having�solemnly�declared�that�he�had�dealt�rightly�with�the�holy�tithe,�he�then�Having�solemnly�declared�that�he�had�dealt�rightly�with�the�holy�tithe,�he�then�Having�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�as�declared�what�he�had�not�done.�Clearly�these�latter�suggestions�were�seen�as�declared�what�he�had�not�done.�Clearly�these�latter�suggestions�were�seen�as�declared�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�were�who�were�who�were�who�were�

listening�to�Moses�were�foreigners�from�the�mixed�multitude�(Exodus�listening�to�Moses�were�foreigners�from�the�mixed�multitude�(Exodus�listening�to�Moses�were�foreigners�from�the�mixed�multitude�(Exodus�listening�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�who�having�been�adopted�by�a�tribe,�were�brought�into�the�covenant�at�Sinai,�and�who�having�been�adopted�by�a�tribe,�were�brought�into�the�covenant�at�Sinai,�and�who�having�been�adopted�by�a�tribe,�were�brought�into�the�covenant�at�Sinai,�and�who�

would�be�circumcised�with�all�the�others�at�Gilgal�(Joshua�would�be�circumcised�with�all�the�others�at�Gilgal�(Joshua�would�be�circumcised�with�all�the�others�at�Gilgal�(Joshua�would�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

wished,�and�after�the�deliverance�and�Sinai�most�would�surely�desire�to�do�so,�they�wished,�and�after�the�deliverance�and�Sinai�most�would�surely�desire�to�do�so,�they�wished,�and�after�the�deliverance�and�Sinai�most�would�surely�desire�to�do�so,�they�wished,�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�they�had�been�able�to�partake�of�the�Passover�in�the�wilderness�and�once�in�the�land�they�had�been�able�to�partake�of�the�Passover�in�the�wilderness�and�once�in�the�land�they�had�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�(Exodus�could�also�do�so�if�they�were�among�the�circumcised�(Exodus�could�also�do�so�if�they�were�among�the�circumcised�(Exodus�could�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�Leviticus�of�them�had�strange�ideas.�Note�Leviticus�of�them�had�strange�ideas.�Note�Leviticus�of�them�had�strange�ideas.�Note�Leviticus�17:7�17:7�17:7�17:7�where�some�had�been�secretly�where�some�had�been�secretly�where�some�had�been�secretly�where�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�to�goats�in�the�wilderness.�And�we�know�that�all�had�been�willing�to�goats�in�the�wilderness.�And�we�know�that�all�had�been�willing�to�goats�in�the�wilderness.�And�we�know�that�all�had�been�willing�to�

bow�down�to�the�molten�calf�(Exodus�bow�down�to�the�molten�calf�(Exodus�bow�down�to�the�molten�calf�(Exodus�bow�down�to�the�molten�calf�(Exodus�32:132:132:132:1----6666).).).).

What�then�was�being�warned�against?�Eating�the�holy�tithes�in�mourning,�putting�What�then�was�being�warned�against?�Eating�the�holy�tithes�in�mourning,�putting�What�then�was�being�warned�against?�Eating�the�holy�tithes�in�mourning,�putting�What�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�in�holy�tithes�in�mourning,�may�well�refer�to�wakes�(mourning�feasts).�A�house�in�holy�tithes�in�mourning,�may�well�refer�to�wakes�(mourning�feasts).�A�house�in�holy�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�contact�mourning,�along�with�its�inhabitants,�was�regarded�as�unclean�because�of�its�contact�mourning,�along�with�its�inhabitants,�was�regarded�as�unclean�because�of�its�contact�mourning,�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�for�with�death.�It�may�well�have�been�felt�by�some�that�holy�tithes�were�very�suitable�for�with�death.�It�may�well�have�been�felt�by�some�that�holy�tithes�were�very�suitable�for�with�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�to�the�fatherless,�widows�and�resident�aliens.�What�better�use�than�to�give�them�to�the�fatherless,�widows�and�resident�aliens.�What�better�use�than�to�give�them�to�the�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�connected�these�latter�at�the�wake?�But�this�was�forbidden�because�mourning�was�connected�these�latter�at�the�wake?�But�this�was�forbidden�because�mourning�was�connected�these�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�those�with�death�and�some�of�those�present�would�be�unclean�through�contact�with�those�with�death�and�some�of�those�present�would�be�unclean�through�contact�with�those�with�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�to�who�had�touched�the�dead.�It�was�not�the�kind�of�environment�into�which�to�who�had�touched�the�dead.�It�was�not�the�kind�of�environment�into�which�to�who�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�been�was�a�declaration�that�great�care�had�been�was�a�declaration�that�great�care�had�been�was�a�declaration�that�great�care�had�been�

taken,�both�in�setting�aside�the�tithes,�and�once�the�tithes�were�set�aside�for�taken,�both�in�setting�aside�the�tithes,�and�once�the�tithes�were�set�aside�for�taken,�both�in�setting�aside�the�tithes,�and�once�the�tithes�were�set�aside�for�taken,�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�ritually�Yahweh,�to�ensure�that�they�were�only�handled�by�people�when�they�were�ritually�Yahweh,�to�ensure�that�they�were�only�handled�by�people�when�they�were�ritually�Yahweh,�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�while�clean.�It�was�a�warning�of�the�care�that�must�be�taken�not�to�touch�them�while�clean.�It�was�a�warning�of�the�care�that�must�be�taken�not�to�touch�them�while�clean.�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�larger�unclean,�something�much�more�difficult�for�the�small�farmer�than�for�his�larger�unclean,�something�much�more�difficult�for�the�small�farmer�than�for�his�larger�unclean,�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

“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�superstitions�This�may�refer�to�any�number�of�superstitions�This�may�refer�to�any�number�of�superstitions�This�may�refer�to�any�number�of�superstitions�

connected�with�the�dead.�Perhaps�some�had�set�the�holy�tithes�on�the�coffin�or�body�connected�with�the�dead.�Perhaps�some�had�set�the�holy�tithes�on�the�coffin�or�body�connected�with�the�dead.�Perhaps�some�had�set�the�holy�tithes�on�the�coffin�or�body�connected�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�out�robes�that�the�dead�might�partake�of�their�holiness.�Perhaps�some�had�left�them�out�robes�that�the�dead�might�partake�of�their�holiness.�Perhaps�some�had�left�them�out�robes�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�so�holy�things.�There�were�so�many�superstitions�connected�with�the�dead�among�so�holy�things.�There�were�so�many�superstitions�connected�with�the�dead�among�so�holy�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�would�many�peoples,�no�doubt�genuinely�held,�that�to�identify�the�source�of�this�one�would�many�peoples,�no�doubt�genuinely�held,�that�to�identify�the�source�of�this�one�would�many�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�among�It�would�appear�that�such�superstitions�might�have�been�fairly�common�among�It�would�appear�that�such�superstitions�might�have�been�fairly�common�among�It�would�appear�that�such�superstitions�might�have�been�fairly�common�among�

some�Israelites,�especially�the�women�who�were�more�prone�to�such�things�(it�was�some�Israelites,�especially�the�women�who�were�more�prone�to�such�things�(it�was�some�Israelites,�especially�the�women�who�were�more�prone�to�such�things�(it�was�some�Israelites,�especially�the�women�who�were�more�prone�to�such�things�(it�was�

they�who�seven�hundred�years�later�wept�for�Tammuz�they�who�seven�hundred�years�later�wept�for�Tammuz�they�who�seven�hundred�years�later�wept�for�Tammuz�they�who�seven�hundred�years�later�wept�for�Tammuz�---- Ezekiel�Ezekiel�Ezekiel�Ezekiel�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�for�householder�had�to�be�able�to�swear�that�the�holy�tithes�had�never�been�used�for�householder�had�to�be�able�to�swear�that�the�holy�tithes�had�never�been�used�for�householder�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�was�the�highest�degree,�the�offerer�here�declares�that�neither�he�nor�his�tithe�was�the�highest�degree,�the�offerer�here�declares�that�neither�he�nor�his�tithe�was�the�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�Jewish�defiled�in�this�way.�The�words�given�thereof�for�the�dead�are�understood�by�Jewish�defiled�in�this�way.�The�words�given�thereof�for�the�dead�are�understood�by�Jewish�defiled�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�provide�commentators�to�mean�that�the�offerer�had�not�used�any�part�of�the�tithe�to�provide�commentators�to�mean�that�the�offerer�had�not�used�any�part�of�the�tithe�to�provide�commentators�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�to�clothes�for�a�dead�person.�More�probably,�however,�they�refer�to�clothes�for�a�dead�person.�More�probably,�however,�they�refer�to�clothes�for�a�dead�person.�More�probably,�however,�they�refer�to�

the�practice,�common�in�Egypt�e.g.,�of�making�a�funeral�feast.�Thomson,�in�'The�the�practice,�common�in�Egypt�e.g.,�of�making�a�funeral�feast.�Thomson,�in�'The�the�practice,�common�in�Egypt�e.g.,�of�making�a�funeral�feast.�Thomson,�in�'The�the�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�and�Land�and�the�Book,'�says�it�is�customary�after�a�funeral�to�send�presents�of�corn�and�Land�and�the�Book,'�says�it�is�customary�after�a�funeral�to�send�presents�of�corn�and�Land�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.�Jeremiah�food�to�the�friends�in�the�name�of�the�dead:�cp.�Jeremiah�food�to�the�friends�in�the�name�of�the�dead:�cp.�Jeremiah�food�to�the�friends�in�the�name�of�the�dead:�cp.�Jeremiah�16:7�16:7�16:7�16:7�(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�whether�The�Egyptians�also�placed�food�on�the�tombs�of�the�dead,�but�it�is�doubtful�whether�The�Egyptians�also�placed�food�on�the�tombs�of�the�dead,�but�it�is�doubtful�whether�The�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�of�this�custom�obtained�among�the�Jews,�although�we�read�in�the�apocryphal�book�of�this�custom�obtained�among�the�Jews,�although�we�read�in�the�apocryphal�book�of�this�custom�obtained�among�the�Jews,�although�we�read�in�the�apocryphal�book�of�

Tobit�(Deuteronomy�Tobit�(Deuteronomy�Tobit�(Deuteronomy�Tobit�(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�any�In�any�case�the�declaration�in�this�passage�means�that�the�tithe�has�not�been�in�any�In�any�case�the�declaration�in�this�passage�means�that�the�tithe�has�not�been�in�any�In�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.

68

15�15�15�15�Look�down�from�heaven,�your�holy�dwelling�Look�down�from�heaven,�your�holy�dwelling�Look�down�from�heaven,�your�holy�dwelling�Look�down�from�heaven,�your�holy�dwelling�

place,�and�bless�your�people�Israel�and�the�land�place,�and�bless�your�people�Israel�and�the�land�place,�and�bless�your�people�Israel�and�the�land�place,�and�bless�your�people�Israel�and�the�land�

you�have�given�us�as�you�promised�on�oath�to�our�you�have�given�us�as�you�promised�on�oath�to�our�you�have�given�us�as�you�promised�on�oath�to�our�you�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.

HENRY�HENRY�HENRY�HENRY�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�

69

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�this�offer�their�prayers�and�supplications,�that�God�would�bless�the�land,�on�this�offer�their�prayers�and�supplications,�that�God�would�bless�the�land,�on�this�offer�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�time�condition,�that�they�had�not�defiled�themselves�by�any�sacrilege,�at�the�same�time�condition,�that�they�had�not�defiled�themselves�by�any�sacrilege,�at�the�same�time�condition,�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�hoped�s�blessing�was�not�else�to�be�hoped�s�blessing�was�not�else�to�be�hoped�s�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�given�Bless�the�land�which�thou�hast�given�Bless�the�land�which�thou�hast�given�Bless�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�land�for�we�infer�from�hence�that�the�land�for�we�infer�from�hence�that�the�land�for�we�infer�from�hence�that�the�land�

was�not�so�much�fertile�by�nature,�as�because�God�daily�watered�it�by�His�secret�was�not�so�much�fertile�by�nature,�as�because�God�daily�watered�it�by�His�secret�was�not�so�much�fertile�by�nature,�as�because�God�daily�watered�it�by�His�secret�was�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,�"Deuteronomy�BENSON,�"Deuteronomy�BENSON,�"Deuteronomy�BENSON,�"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 — Though�Though�Though�Though�

God�was�pleased�to�dwell�among�them,�by�a�glorious�symbol�of�his�presence,�yet�God�was�pleased�to�dwell�among�them,�by�a�glorious�symbol�of�his�presence,�yet�God�was�pleased�to�dwell�among�them,�by�a�glorious�symbol�of�his�presence,�yet�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�Moses�well�knew,�and�hereby�teaches�the�Israelites�to�acknowledge,�that�he�dwelt�in�Moses�well�knew,�and�hereby�teaches�the�Israelites�to�acknowledge,�that�he�dwelt�in�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�more�transcendent�glory�in�the�heavens,�which�all�nations�have�believed�to�be�the�more�transcendent�glory�in�the�heavens,�which�all�nations�have�believed�to�be�the�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�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,�they�s�commands,�they�s�commands,�they�s�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�and�s�blessing;�whereby�they�were�instructed�how�vain�and�s�blessing;�whereby�they�were�instructed�how�vain�and�s�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,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�26:1526:1526:1526:15

“Look�down�from�your�holy�habitation,�from�the�heavens,�and�bless�your�people�Look�down�from�your�holy�habitation,�from�the�heavens,�and�bless�your�people�Look�down�from�your�holy�habitation,�from�the�heavens,�and�bless�your�people�Look�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�land�Israel,�and�the�ground�which�you�have�given�us,�as�you�swore�to�our�fathers,�a�land�Israel,�and�the�ground�which�you�have�given�us,�as�you�swore�to�our�fathers,�a�land�Israel,�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.”

70

The�declaration�then�ends�in�a�prayer.�At�His�command�they�have�given�liberally�to�The�declaration�then�ends�in�a�prayer.�At�His�command�they�have�given�liberally�to�The�declaration�then�ends�in�a�prayer.�At�His�command�they�have�given�liberally�to�The�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�their�those�who�were�especially�dependent�on�Yahweh,�now�they�come�in�their�those�who�were�especially�dependent�on�Yahweh,�now�they�come�in�their�those�who�were�especially�dependent�on�Yahweh,�now�they�come�in�their�

dependence�seeking�His�liberality.�This�prayer�makes�clear�that�while�Yahweh�was�dependence�seeking�His�liberality.�This�prayer�makes�clear�that�while�Yahweh�was�dependence�seeking�His�liberality.�This�prayer�makes�clear�that�while�Yahweh�was�dependence�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�was�not�to�see�Him�as�simply�above�the�clouds,�for�the�sky�was�also�His�creation.�It�was�not�to�see�Him�as�simply�above�the�clouds,�for�the�sky�was�also�His�creation.�It�was�not�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�to�to�see�Him�as�beyond�the�sky,�outside�the�worldly�creation,�in�a�place�unknown�to�to�see�Him�as�beyond�the�sky,�outside�the�worldly�creation,�in�a�place�unknown�to�to�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�Genesis�men�where�He�dwelt�with�those�to�whom�He�had�spoken�in�Genesis�men�where�He�dwelt�with�those�to�whom�He�had�spoken�in�Genesis�men�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�(1�1�1�1�Kings�Kings�Kings�Kings�8:278:278:278:27).).).).

And�each�one�called�on�Him�in�His�Heaven,�to�look�down�(compare�Psalms�And�each�one�called�on�Him�in�His�Heaven,�to�look�down�(compare�Psalms�And�each�one�called�on�Him�in�His�Heaven,�to�look�down�(compare�Psalms�And�each�one�called�on�Him�in�His�Heaven,�to�look�down�(compare�Psalms�80:1480:1480:1480:14;�;�;�;�

Psalms�Psalms�Psalms�Psalms�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�sworn�which�He�had�given�them,�a�land�flowing�with�milk�and�honey,�just�as�He�had�sworn�which�He�had�given�them,�a�land�flowing�with�milk�and�honey,�just�as�He�had�sworn�which�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�on�to�their�fathers.�They�were�crying�for�the�opposite�of�the�curse�that�had�been�put�on�to�their�fathers.�They�were�crying�for�the�opposite�of�the�curse�that�had�been�put�on�to�their�fathers.�They�were�crying�for�the�opposite�of�the�curse�that�had�been�put�on�

the�ground�(adamah)�in�Genesis�the�ground�(adamah)�in�Genesis�the�ground�(adamah)�in�Genesis�the�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�Deuteronomy�See�especially�Deuteronomy�See�especially�Deuteronomy�See�especially�Deuteronomy�28:8�28:8�28:8�28:8�and�also�the�whole�of�Deuteronomy�and�also�the�whole�of�Deuteronomy�and�also�the�whole�of�Deuteronomy�and�also�the�whole�of�Deuteronomy�27:15�27:15�27:15�27:15�to�to�to�to�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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�Genesis�would�have�brought�to�mind�Genesis�would�have�brought�to�mind�Genesis�would�have�brought�to�mind�Genesis�11:5�11:5�11:5�11:5�where�where�where�where�

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�see�to�see�to�see�to�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�to�So�in�response�to�their�tribute�and�their�obedience�to�His�covenant�they�looked�to�So�in�response�to�their�tribute�and�their�obedience�to�His�covenant�they�looked�to�So�in�response�to�their�tribute�and�their�obedience�to�His�covenant�they�looked�to�

71

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

16�16�16�16�The�Lord�your�God�commands�you�this�day�to�The�Lord�your�God�commands�you�this�day�to�The�Lord�your�God�commands�you�this�day�to�The�Lord�your�God�commands�you�this�day�to�

follow�these�decrees�and�laws;�carefully�observe�follow�these�decrees�and�laws;�carefully�observe�follow�these�decrees�and�laws;�carefully�observe�follow�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.

HENRY�HENRY�HENRY�HENRY�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:�

72

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�not�author�of�the�Law,�in�order�that�His�majesty�should�the�more�impress�them;�and�not�author�of�the�Law,�in�order�that�His�majesty�should�the�more�impress�them;�and�not�author�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�was�only�so,�but�that,�since�the�Law�was�specially�delivered�to�them,�its�observation�was�only�so,�but�that,�since�the�Law�was�specially�delivered�to�them,�its�observation�was�only�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�their�the�more�enjoined�upon�them.�Hence�he�exhorts�them�earnestly�to�apply�their�the�more�enjoined�upon�them.�Hence�he�exhorts�them�earnestly�to�apply�their�the�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�grow�hearts�to�those�things�which�God�had�enjoined�them�to�keep,�because�men�grow�hearts�to�those�things�which�God�had�enjoined�them�to�keep,�because�men�grow�hearts�to�those�things�which�God�had�enjoined�them�to�keep,�because�men�grow�

73

careless�in�their�duties,�unless�they�are�often�stirred�up.�For,�undoubtedly,�God�careless�in�their�duties,�unless�they�are�often�stirred�up.�For,�undoubtedly,�God�careless�in�their�duties,�unless�they�are�often�stirred�up.�For,�undoubtedly,�God�careless�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,�as�is�meant�serious�apprehension,�and�carefulness,�as�is�meant�serious�apprehension,�and�carefulness,�as�is�meant�serious�apprehension,�and�carefulness,�as�

well�as�sincerity,�free�from�all�disguise�and�deceit.�For�nothing�is�more�displeasing�well�as�sincerity,�free�from�all�disguise�and�deceit.�For�nothing�is�more�displeasing�well�as�sincerity,�free�from�all�disguise�and�deceit.�For�nothing�is�more�displeasing�well�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�to�to�God�than�hypocrisy,�because�He�seeth�the�heart.�If�any�object�that�it�was�vain�to�to�God�than�hypocrisy,�because�He�seeth�the�heart.�If�any�object�that�it�was�vain�to�to�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�their�demand�of�them�what�no�mortal�can�perform,�viz.,�to�keep�the�Law�with�all�their�demand�of�them�what�no�mortal�can�perform,�viz.,�to�keep�the�Law�with�all�their�demand�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�is�heart,�I�reply,�that�all�the�heart�is�opposed�to�a�double�or�divided�heart,�and�is�heart,�I�reply,�that�all�the�heart�is�opposed�to�a�double�or�divided�heart,�and�is�heart,�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�hereafter�equivalent�to�entire,�or�altogether�without�deceit,�although�(as�we�shall�hereafter�equivalent�to�entire,�or�altogether�without�deceit,�although�(as�we�shall�hereafter�equivalent�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�had�COFFMAN,�"This�surpassingly�beautiful�passage�affirms�that�Israel�indeed�had�COFFMAN,�"This�surpassingly�beautiful�passage�affirms�that�Israel�indeed�had�COFFMAN,�"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;�it�commandments�and�that�they�acknowledged�him�unequivocally�as�their�true�God;�it�commandments�and�that�they�acknowledged�him�unequivocally�as�their�true�God;�it�commandments�and�that�they�acknowledged�him�unequivocally�as�their�true�God;�it�

also�affirms�that�God�Himself�acknowledged�Israel�as�a�people�for�his�own�also�affirms�that�God�Himself�acknowledged�Israel�as�a�people�for�his�own�also�affirms�that�God�Himself�acknowledged�Israel�as�a�people�for�his�own�also�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�all�possession�and�that�he�would,�in�the�future,�make�of�them�a�nation,�high�above�all�possession�and�that�he�would,�in�the�future,�make�of�them�a�nation,�high�above�all�possession�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�be�other�nations�in�praise,�and�in�honor,�and�in�name,�and�that�Israel�would�indeed�be�other�nations�in�praise,�and�in�honor,�and�in�name,�and�that�Israel�would�indeed�be�other�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�covenant�a�ratification�equivalent�in�every�way�with�the�solemn�acceptance�of�God's�covenant�a�ratification�equivalent�in�every�way�with�the�solemn�acceptance�of�God's�covenant�a�ratification�equivalent�in�every�way�with�the�solemn�acceptance�of�God's�covenant�

in�Exodus�in�Exodus�in�Exodus�in�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�

74

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�of�Long�before�the�full�resemblance�of�these�stipulations�to�the�suzerainty�treaties�of�Long�before�the�full�resemblance�of�these�stipulations�to�the�suzerainty�treaties�of�Long�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�the�format�in�Deuteronomy�is�of�the�format�in�Deuteronomy�is�of�the�format�in�Deuteronomy�is�of�the�1400�1400�1400�1400�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�marvelous�But�there�is�infinite�tragedy�here�also.�When�one�considers�the�high�and�marvelous�But�there�is�infinite�tragedy�here�also.�When�one�considers�the�high�and�marvelous�But�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�they�things�that�God�promised�this�nation�of�Israel,�on�condition,�of�course,�that�they�things�that�God�promised�this�nation�of�Israel,�on�condition,�of�course,�that�they�things�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�one�would�indeed�do�what�they�had�so�solemnly�sworn�to�do,�and�then�when�one�would�indeed�do�what�they�had�so�solemnly�sworn�to�do,�and�then�when�one�would�indeed�do�what�they�had�so�solemnly�sworn�to�do,�and�then�when�one�

considers�the�shame�that�ultimately�overwhelmed�this�once�glorious�people,�it�considers�the�shame�that�ultimately�overwhelmed�this�once�glorious�people,�it�considers�the�shame�that�ultimately�overwhelmed�this�once�glorious�people,�it�considers�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�paraphernalia�and�to�destroy�their�idols,�their�pillars,�their�groves,�and�all�the�false�paraphernalia�and�to�destroy�their�idols,�their�pillars,�their�groves,�and�all�the�false�paraphernalia�and�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�the�of�their�evil�gods.�They�rejected�God's�role�over�them,�demanding�a�king�like�the�of�their�evil�gods.�They�rejected�God's�role�over�them,�demanding�a�king�like�the�of�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�was�surrounding�nations.�Their�kings�quickly�led�them�into�paganism.�The�nation�was�surrounding�nations.�Their�kings�quickly�led�them�into�paganism.�The�nation�was�surrounding�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�merely�The�whole�northern�Israel�became�"joined�to�his�idols."�Israel�became�merely�The�whole�northern�Israel�became�"joined�to�his�idols."�Israel�became�merely�The�whole�northern�Israel�became�"joined�to�his�idols."�Israel�became�merely�

another�Canaanite�(Hosea�another�Canaanite�(Hosea�another�Canaanite�(Hosea�another�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�and�drove�out�in�order�to�people�Canaan�with�the�Israelites.�God�judged�Israel�and�drove�out�in�order�to�people�Canaan�with�the�Israelites.�God�judged�Israel�and�drove�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�they�The�same�fate�overtook�the�southern�Israel�within�less�than�two�centuries,�and�they�The�same�fate�overtook�the�southern�Israel�within�less�than�two�centuries,�and�they�The�same�fate�overtook�the�southern�Israel�within�less�than�two�centuries,�and�they�

went�into�Babylonian�captivity.�All�of�this�happened�because�of�the�unbelievable�went�into�Babylonian�captivity.�All�of�this�happened�because�of�the�unbelievable�went�into�Babylonian�captivity.�All�of�this�happened�because�of�the�unbelievable�went�into�Babylonian�captivity.�All�of�this�happened�because�of�the�unbelievable�

wickedness�of�Israel.�They�became�"worse�than�Sodom�and�Gomorrah"�(Ezekiel�wickedness�of�Israel.�They�became�"worse�than�Sodom�and�Gomorrah"�(Ezekiel�wickedness�of�Israel.�They�became�"worse�than�Sodom�and�Gomorrah"�(Ezekiel�wickedness�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�wiped�time,�would�be�born�unto�the�Jews,�that�God�Almighty�would�long�ago�have�wiped�time,�would�be�born�unto�the�Jews,�that�God�Almighty�would�long�ago�have�wiped�time,�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,�God�the�Jews�off�the�face�of�the�earth,�as�He�had�done�with�Sodom,�but�in�a�sense,�God�the�Jews�off�the�face�of�the�earth,�as�He�had�done�with�Sodom,�but�in�a�sense,�God�the�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�finally�was�stuck�with�Israel�until�Christ�would�appear.�And�then,�when�the�Christ�finally�was�stuck�with�Israel�until�Christ�would�appear.�And�then,�when�the�Christ�finally�was�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�as�came,�the�leaders�of�the�people�demanded�his�crucifixion,�rejected�God�forever�as�came,�the�leaders�of�the�people�demanded�his�crucifixion,�rejected�God�forever�as�came,�the�leaders�of�the�people�demanded�his�crucifixion,�rejected�God�forever�as�

75

their�ruler,�shouting�in�open�court,�that�"We�have�no�king�but�Caesar!"�All�of�this�their�ruler,�shouting�in�open�court,�that�"We�have�no�king�but�Caesar!"�All�of�this�their�ruler,�shouting�in�open�court,�that�"We�have�no�king�but�Caesar!"�All�of�this�their�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�to�preceded�and�led�to�the�tragedy�of�Israel.�And�yet�the�mind,�keeps�returning�to�preceded�and�led�to�the�tragedy�of�Israel.�And�yet�the�mind,�keeps�returning�to�preceded�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�righteous�Yet,�despite�the�sorrows�that�overwhelmed�the�secular�nation,�the�righteous�Yet,�despite�the�sorrows�that�overwhelmed�the�secular�nation,�the�righteous�Yet,�despite�the�sorrows�that�overwhelmed�the�secular�nation,�the�righteous�

remnant�within,�of�whom�came�the�apostles�and�prophets�of�the�N.T.,�indeed�remnant�within,�of�whom�came�the�apostles�and�prophets�of�the�N.T.,�indeed�remnant�within,�of�whom�came�the�apostles�and�prophets�of�the�N.T.,�indeed�remnant�within,�of�whom�came�the�apostles�and�prophets�of�the�N.T.,�indeed�

received�the�glorious�promises,�achieved�the�honors,�won�the�praise,�and�attained�received�the�glorious�promises,�achieved�the�honors,�won�the�praise,�and�attained�received�the�glorious�promises,�achieved�the�honors,�won�the�praise,�and�attained�received�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�human�unto�the�name�that�God�promised�so�long�ago.�The�Christian�portion�of�the�human�unto�the�name�that�God�promised�so�long�ago.�The�Christian�portion�of�the�human�unto�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�Deuteronomy�These�verses�in�the�ratification�ceremony�refer�"all�the�way�back�to�Deuteronomy�These�verses�in�the�ratification�ceremony�refer�"all�the�way�back�to�Deuteronomy�These�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�exhortation�CONSTABLE,�"�Summary�exhortation�CONSTABLE,�"�Summary�exhortation�CONSTABLE,�"�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.�Deuteronomy�guide�Israel's�life�in�the�land�is�over�now.�Deuteronomy�guide�Israel's�life�in�the�land�is�over�now.�Deuteronomy�guide�Israel's�life�in�the�land�is�over�now.�Deuteronomy�26:16�26:16�26:16�26:16�serves�as�a�concluding�serves�as�a�concluding�serves�as�a�concluding�serves�as�a�concluding�

bracket�around�chapters�bracket�around�chapters�bracket�around�chapters�bracket�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�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�5:1�5:1�5:1�5:1�as�well�as�his�introduction�to�the�section�setting�forth�the�statutes�as�well�as�his�introduction�to�the�section�setting�forth�the�statutes�as�well�as�his�introduction�to�the�section�setting�forth�the�statutes�as�well�as�his�introduction�to�the�section�setting�forth�the�statutes�

and�ordinances�in�Deuteronomy�and�ordinances�in�Deuteronomy�and�ordinances�in�Deuteronomy�and�ordinances�in�Deuteronomy�12:1�12:1�12:1�12:1�..."�[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�5:1�5:1�5:1�5:1�to�Deuteronomy�to�Deuteronomy�to�Deuteronomy�to�Deuteronomy�26:15�26:15�26:15�26:15�as�as�as�as�

containing�the�heart�of�the�covenant�law,�both�in�terms�of�the�general�principles�and�containing�the�heart�of�the�covenant�law,�both�in�terms�of�the�general�principles�and�containing�the�heart�of�the�covenant�law,�both�in�terms�of�the�general�principles�and�containing�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�is�of�the�specific�stipulations�(even�allowing�that�in�the�present�setting�the�material�is�of�the�specific�stipulations�(even�allowing�that�in�the�present�setting�the�material�is�of�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.�Deuteronomy�the�nature�of�an�oath�of�allegiance�(cf.�Deuteronomy�the�nature�of�an�oath�of�allegiance�(cf.�Deuteronomy�the�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�by�form,�the�pericope�looks�like�a�contract�in�which�the�two�parties�bind�themselves�by�form,�the�pericope�looks�like�a�contract�in�which�the�two�parties�bind�themselves�by�form,�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�He�who�declares�that�she�will�be�Yahweh's�people,�and�Yahweh,�who�declares�that�He�who�declares�that�she�will�be�Yahweh's�people,�and�Yahweh,�who�declares�that�He�who�declares�that�she�will�be�Yahweh's�people,�and�Yahweh,�who�declares�that�He�

76

will�be�Israel's�God�(cf.�Exodus�will�be�Israel's�God�(cf.�Exodus�will�be�Israel's�God�(cf.�Exodus�will�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�the�wording�of�the�pericope�makes�it�clear�that�both�declarations�refer�to�the�wording�of�the�pericope�makes�it�clear�that�both�declarations�refer�to�the�wording�of�the�pericope�makes�it�clear�that�both�declarations�refer�to�the�

obligations�which�must�be�fulfilled�by�Israel�alone.�Yahweh�has�no�obligations�to�obligations�which�must�be�fulfilled�by�Israel�alone.�Yahweh�has�no�obligations�to�obligations�which�must�be�fulfilled�by�Israel�alone.�Yahweh�has�no�obligations�to�obligations�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�Paradigm�nutshell."�[Note:�Daniel�I.�Block,�"The�Privilege�of�Calling:�The�Mosaic�Paradigm�nutshell."�[Note:�Daniel�I.�Block,�"The�Privilege�of�Calling:�The�Mosaic�Paradigm�nutshell."�[Note:�Daniel�I.�Block,�"The�Privilege�of�Calling:�The�Mosaic�Paradigm�

for�Missions�(Deuteronomy�for�Missions�(Deuteronomy�for�Missions�(Deuteronomy�for�Missions�(Deuteronomy�26:1626:1626:1626:16----19191919),"�Bibliotheca�Sacra�),"�Bibliotheca�Sacra�),"�Bibliotheca�Sacra�),"�Bibliotheca�Sacra�162:648�162:648�162:648�162:648�(October(October(October(October----

December�December�December�December�2005200520052005):):):):388388388388.].].].]

Obedience�to�the�revealed�will�of�God�will�result�in�maximum�blessing�for�God's�Obedience�to�the�revealed�will�of�God�will�result�in�maximum�blessing�for�God's�Obedience�to�the�revealed�will�of�God�will�result�in�maximum�blessing�for�God's�Obedience�to�the�revealed�will�of�God�will�result�in�maximum�blessing�for�God's�

people.�Moses�proceeded�to�develop�this�idea�further�in�chapters�people.�Moses�proceeded�to�develop�this�idea�further�in�chapters�people.�Moses�proceeded�to�develop�this�idea�further�in�chapters�people.�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,�"Verses�HAWKER,�"Verses�HAWKER,�"Verses�HAWKER,�"Verses�16161616----19191919

I�would�have�the�Reader�attend�to�the�expressions�in�these�verses,�with�an�eye�to�the�I�would�have�the�Reader�attend�to�the�expressions�in�these�verses,�with�an�eye�to�the�I�would�have�the�Reader�attend�to�the�expressions�in�these�verses,�with�an�eye�to�the�I�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�of�original�covenant�of�grace,�and�he�will�then�enter�into�a�proper�apprehension�of�original�covenant�of�grace,�and�he�will�then�enter�into�a�proper�apprehension�of�original�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�the�them.�That�original�covenant�was,�that�in�the�seed�of�Abraham,�should�all�the�them.�That�original�covenant�was,�that�in�the�seed�of�Abraham,�should�all�the�them.�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."�Galatians�as�of�many,�but�as�of�one,�and�to�thy�seed,�which�is�CHRIST."�Galatians�as�of�many,�but�as�of�one,�and�to�thy�seed,�which�is�CHRIST."�Galatians�as�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�is�GOD,�therefore,�is�here�said�to�avouch�himself�to�be�the�LORD�GOD�of�Israel,�it�is�GOD,�therefore,�is�here�said�to�avouch�himself�to�be�the�LORD�GOD�of�Israel,�it�is�GOD,�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�the�And�his�people�avouch�GOD�to�be�their�GOD�in�CHRIST�depending�upon�the�And�his�people�avouch�GOD�to�be�their�GOD�in�CHRIST�depending�upon�the�And�his�people�avouch�GOD�to�be�their�GOD�in�CHRIST�depending�upon�the�

fulfillment�of�all�his�promised�covenanted�mercies�in�him.�Those�expressions�of�fulfillment�of�all�his�promised�covenanted�mercies�in�him.�Those�expressions�of�fulfillment�of�all�his�promised�covenanted�mercies�in�him.�Those�expressions�of�fulfillment�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�all�making�Israel�high,�in�name,�in�honour,�and�in�praise;�and�an�holy�people�above�all�making�Israel�high,�in�name,�in�honour,�and�in�praise;�and�an�holy�people�above�all�making�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�ought�nations,�are�all�very�striking�characters�of�the�Israel�of�GOD.�And�who�is,�or�ought�nations,�are�all�very�striking�characters�of�the�Israel�of�GOD.�And�who�is,�or�ought�nations,�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,�their�to�be,�so�holy,�so�high,�so�honourable,�in�their�birth,�their�state;�their�life,�their�to�be,�so�holy,�so�high,�so�honourable,�in�their�birth,�their�state;�their�life,�their�to�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�Son�conversation,�as�those�who�have�fellowship�with�the�FATHER,�and�with�his�Son�conversation,�as�those�who�have�fellowship�with�the�FATHER,�and�with�his�Son�conversation,�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�and�JESUS�CHRIST?�Who�so�peculiar�as�those,�whom�the�LORD�GOD�of�heaven�and�JESUS�CHRIST?�Who�so�peculiar�as�those,�whom�the�LORD�GOD�of�heaven�and�JESUS�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

may�it�be�your�happiness�and�mine,�to�do�as�Israel�did,�avouch�GOD�to�be�our�may�it�be�your�happiness�and�mine,�to�do�as�Israel�did,�avouch�GOD�to�be�our�may�it�be�your�happiness�and�mine,�to�do�as�Israel�did,�avouch�GOD�to�be�our�may�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,�"Deuteronomy�ELLICOTT,�"Deuteronomy�ELLICOTT,�"Deuteronomy�ELLICOTT,�"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.גגגג��������These�words�are�not�to�be�These�words�are�not�to�be�These�words�are�not�to�be�These�words�are�not�to�be�

taken�as�part�of�the�service�described�in�the�previous�verses,�but�as�the�words�of�taken�as�part�of�the�service�described�in�the�previous�verses,�but�as�the�words�of�taken�as�part�of�the�service�described�in�the�previous�verses,�but�as�the�words�of�taken�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,גגגג���������Every�day�these�Every�day�these�Every�day�these�Every�day�these�

commandments�shall�be�new�before�thine�eyes,�as�though�on�that�very�day�thou�commandments�shall�be�new�before�thine�eyes,�as�though�on�that�very�day�thou�commandments�shall�be�new�before�thine�eyes,�as�though�on�that�very�day�thou�commandments�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.גגגג��������It�is�a�beautiful�thought�that�the�form�of�It�is�a�beautiful�thought�that�the�form�of�It�is�a�beautiful�thought�that�the�form�of�It�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.גגגג���������It�is�the�It�is�the�It�is�the�It�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�Deuteronomy�says�Rashi.�(See�also�Deuteronomy�says�Rashi.�(See�also�Deuteronomy�says�Rashi.�(See�also�Deuteronomy�30:630:630:630:6;�;�;�;�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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.גגגג��������The�Hebrew�word�is�The�Hebrew�word�is�The�Hebrew�word�is�The�Hebrew�word�is�

simply�the�ordinary�word�for�simply�the�ordinary�word�for�simply�the�ordinary�word�for�simply�the�ordinary�word�forגגגג���������to�say.to�say.to�say.to�say.גגגג��������גגגג��������Thou�hast�said,Thou�hast�said,Thou�hast�said,Thou�hast�said,גגגג��������and�and�and�andגגגג���������He�hath�said.He�hath�said.He�hath�said.He�hath�said.גגגג��������There�is�There�is�There�is�There�is�

no�distinctive�word�for�no�distinctive�word�for�no�distinctive�word�for�no�distinctive�word�forגגגג���������to�promiseto�promiseto�promiseto�promiseגגגג��������in�Hebrew.�in�Hebrew.�in�Hebrew.�in�Hebrew.גגגג���������To�sayTo�sayTo�sayTo�sayגגגג��������is�sufficient.�is�sufficient.�is�sufficient.�is�sufficient.גגגג���������Hath�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��������גגגג��������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,Let�your�yea�be�yea,�and�your�nay�nay,גגגג��������like�His.�But�Rashi�like�His.�But�Rashi�like�His.�But�Rashi�like�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�Psalms�perhaps,�in�Psalms�perhaps,�in�Psalms�perhaps,�in�Psalms�94:494:494:494:4,�where�it�means,�,�where�it�means,�,�where�it�means,�,�where�it�means,גגגג���������they�boast�themselves.they�boast�themselves.they�boast�themselves.they�boast�themselves.גגגג��������Let�Israel�boast�in�Let�Israel�boast�in�Let�Israel�boast�in�Let�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.גגגג��������Literally,�most�high;�Heb.,�Literally,�most�high;�Heb.,�Literally,�most�high;�Heb.,�Literally,�most�high;�Heb.,גגגג���������ElyElyElyEly´n,�a�well´n,�a�well´n,�a�well´n,�a�well----known�name�known�name�known�name�known�name�

of�God.�Here,�and�in�Deuteronomy�of�God.�Here,�and�in�Deuteronomy�of�God.�Here,�and�in�Deuteronomy�of�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.גגגג���������Thou�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�(Numbers�was�the�law�of�blessing�for�the�priests�(Numbers�was�the�law�of�blessing�for�the�priests�(Numbers�was�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.גגגג��������Perhaps,�rather,�to�be�a�praise,�and�to�be�a�Perhaps,�rather,�to�be�a�praise,�and�to�be�a�Perhaps,�rather,�to�be�a�praise,�and�to�be�a�Perhaps,�rather,�to�be�a�praise,�and�to�be�a�

name,�and�to�be�an�honour,�and�to�become�a�people�of�holiness�to�Jehovah.�There�name,�and�to�be�an�honour,�and�to�become�a�people�of�holiness�to�Jehovah.�There�name,�and�to�be�an�honour,�and�to�become�a�people�of�holiness�to�Jehovah.�There�name,�and�to�be�an�honour,�and�to�become�a�people�of�holiness�to�Jehovah.�There�

is�an�allusion�to�this�in�Jeremiah�is�an�allusion�to�this�in�Jeremiah�is�an�allusion�to�this�in�Jeremiah�is�an�allusion�to�this�in�Jeremiah�33:933:933:933:9,�,�,�,גגגג���������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,�And�it�shall�be�to�me�a�name�of�joy,�a�praise,�

78

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�Isaiah�and�in�Isaiah�and�in�Isaiah�and�in�Isaiah�62:662:662:662:6----7777,�,�,�,גגגג���������Ye�that�Ye�that�Ye�that�Ye�that�

make�mention�of�the�name�of�the�Lord,�keep�not�silence,�and�give�Him�no�rest,�till�make�mention�of�the�name�of�the�Lord,�keep�not�silence,�and�give�Him�no�rest,�till�make�mention�of�the�name�of�the�Lord,�keep�not�silence,�and�give�Him�no�rest,�till�make�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�things�But�if,�as�some�would�have�us�believe,�the�Book�of�Deuteronomy�draws�these�things�But�if,�as�some�would�have�us�believe,�the�Book�of�Deuteronomy�draws�these�things�But�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�not�from�the�prophets,�rather�than�the�prophets�from�Moses,�how�is�it�that�there�is�not�from�the�prophets,�rather�than�the�prophets�from�Moses,�how�is�it�that�there�is�not�from�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�the�the�faintest�allusion�in�Deuteronomy�to�Jerusalem,�which�in�the�days�of�the�the�faintest�allusion�in�Deuteronomy�to�Jerusalem,�which�in�the�days�of�the�the�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,�"Verses�PETT,�"Verses�PETT,�"Verses�PETT,�"Verses�16161616----19191919

VII�THE�COVENANT�CEREMONY�(Deuteronomy�VII�THE�COVENANT�CEREMONY�(Deuteronomy�VII�THE�COVENANT�CEREMONY�(Deuteronomy�VII�THE�COVENANT�CEREMONY�(Deuteronomy�26:16�26:16�26:16�26:16�to�Deuteronomy�to�Deuteronomy�to�Deuteronomy�to�Deuteronomy�

27:2627:2627:2627:26).).).).

The�covenant�having�been�fully�outlined�and�declared,�and�the�tribute�having�been�The�covenant�having�been�fully�outlined�and�declared,�and�the�tribute�having�been�The�covenant�having�been�fully�outlined�and�declared,�and�the�tribute�having�been�The�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�Deuteronomy�Moses�now�closes�his�speech�with�a�final�exhortation.�It�had�begun�in�Deuteronomy�Moses�now�closes�his�speech�with�a�final�exhortation.�It�had�begun�in�Deuteronomy�Moses�now�closes�his�speech�with�a�final�exhortation.�It�had�begun�in�Deuteronomy�

5�5�5�5�with�the�reproclamation�of�the�initial�covenant,�to�be�followed�with�detailed�with�the�reproclamation�of�the�initial�covenant,�to�be�followed�with�detailed�with�the�reproclamation�of�the�initial�covenant,�to�be�followed�with�detailed�with�the�reproclamation�of�the�initial�covenant,�to�be�followed�with�detailed�

regulations,�in�a�similar�way�to�Exodus�regulations,�in�a�similar�way�to�Exodus�regulations,�in�a�similar�way�to�Exodus�regulations,�in�a�similar�way�to�Exodus�20:1�20:1�20:1�20:1�to�Exodus�to�Exodus�to�Exodus�to�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�at�this�had�been�made�by�the�writer�into�a�larger�covenant�form�commencing�at�this�had�been�made�by�the�writer�into�a�larger�covenant�form�commencing�at�this�had�been�made�by�the�writer�into�a�larger�covenant�form�commencing�at�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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�(Deuteronomy�in�the�presence�of�witnesses�(Deuteronomy�in�the�presence�of�witnesses�(Deuteronomy�in�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�(Deuteronomy�cursings�(Deuteronomy�cursings�(Deuteronomy�cursings�(Deuteronomy�27:11�27:11�27:11�27:11�to�Deuteronomy�to�Deuteronomy�to�Deuteronomy�to�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�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�29:1�29:1�29:1�29:1�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

AnalysisAnalysisAnalysisAnalysis

aaaa This�day�Yahweh�your�God�commands�you�to�do�these�statutes�and�This�day�Yahweh�your�God�commands�you�to�do�these�statutes�and�This�day�Yahweh�your�God�commands�you�to�do�these�statutes�and�This�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�all�ordinances.�You�shall�therefore�keep�and�do�them�with�all�your�heart,�and�with�all�ordinances.�You�shall�therefore�keep�and�do�them�with�all�your�heart,�and�with�all�ordinances.�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�would�You�have�avouched�Yahweh�this�day�to�be�your�God,�and�that�you�would�You�have�avouched�Yahweh�this�day�to�be�your�God,�and�that�you�would�You�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�walk�in�His�ways,�and�keep�His�statutes,�and�His�commandments,�and�His�walk�in�His�ways,�and�keep�His�statutes,�and�His�commandments,�and�His�walk�in�His�ways,�and�keep�His�statutes,�and�His�commandments,�and�His�

ordinances,�and�listen�to�His�voice�(Deuteronomy�ordinances,�and�listen�to�His�voice�(Deuteronomy�ordinances,�and�listen�to�His�voice�(Deuteronomy�ordinances,�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�own�And�Yahweh�has�avouched�you�this�day�to�be�a�people�for�his�own�And�Yahweh�has�avouched�you�this�day�to�be�a�people�for�his�own�And�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�possession,�as�He�has�promised�you,�and�that�you�should�keep�all�His�possession,�as�He�has�promised�you,�and�that�you�should�keep�all�His�possession,�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, ‘in�in�in�in�

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----19�19�19�19�a).a).a).a).

bbbb And�that�you�may�be�a�holy�people�to�Yahweh�your�God,�as�He�has�spoken�And�that�you�may�be�a�holy�people�to�Yahweh�your�God,�as�He�has�spoken�And�that�you�may�be�a�holy�people�to�Yahweh�your�God,�as�He�has�spoken�And�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�in�the�command�is�to�be�wholehearted�in�obeying�the�covenant,�and�in�the�command�is�to�be�wholehearted�in�obeying�the�covenant,�and�in�the�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�He�the�parallel�this�will�man�that�they�are�a�holy�people�to�Yahweh�their�God,�as�He�the�parallel�this�will�man�that�they�are�a�holy�people�to�Yahweh�their�God,�as�He�the�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�God�the�people�have�avouched�Yahweh�to�be�their�God�the�people�have�avouched�Yahweh�to�be�their�God�the�people�have�avouched�Yahweh�to�be�their�God�

and�in�the�parallel�Yahweh�has�avouched�that�they�will�be�His�people.�Both�include�and�in�the�parallel�Yahweh�has�avouched�that�they�will�be�His�people.�Both�include�and�in�the�parallel�Yahweh�has�avouched�that�they�will�be�His�people.�Both�include�and�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.

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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

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’s�s�s�s�

requirements.�They�were�to�keep�them�in�their�hearts�and�minds,�and�do�them�with�requirements.�They�were�to�keep�them�in�their�hearts�and�minds,�and�do�them�with�requirements.�They�were�to�keep�them�in�their�hearts�and�minds,�and�do�them�with�requirements.�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�they�all�their�heart�and�soul.�This�was�to�be�their�commitment�to�Yahweh,�so�that�they�all�their�heart�and�soul.�This�was�to�be�their�commitment�to�Yahweh,�so�that�they�all�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�behind�may�be�revealed�as�His�true�people.�But�this�had�to�include�the�Law�that�lay�behind�may�be�revealed�as�His�true�people.�But�this�had�to�include�the�Law�that�lay�behind�may�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�Deuteronomy�Compare�Deuteronomy�Compare�Deuteronomy�Compare�Deuteronomy�5:1�5:1�5:1�5:1�and�Deuteronomy�and�Deuteronomy�and�Deuteronomy�and�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�the�the�proclamation�of�the�covenant,�and�the�second�the�commencement�of�the�the�proclamation�of�the�covenant,�and�the�second�the�commencement�of�the�the�proclamation�of�the�covenant,�and�the�second�the�commencement�of�the�

detailed�regulations.�This�is�the�covenant�within�the�covenant.�But�the�final�purpose�detailed�regulations.�This�is�the�covenant�within�the�covenant.�But�the�final�purpose�detailed�regulations.�This�is�the�covenant�within�the�covenant.�But�the�final�purpose�detailed�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�we�When�we�think�of�salvation�as�simply�a�means�by�which�God�gets�us�to�Heaven�we�When�we�think�of�salvation�as�simply�a�means�by�which�God�gets�us�to�Heaven�we�When�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�like�are�like�Israel�when�it�saw�the�covenant�as�making�them�supreme.�We�are�like�are�like�Israel�when�it�saw�the�covenant�as�making�them�supreme.�We�are�like�are�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,�the�children�to�whom�the�present�glitter�is�everything.�But�as�with�His�covenant,�the�children�to�whom�the�present�glitter�is�everything.�But�as�with�His�covenant,�the�children�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�(1�1�1�1�John�John�John�John�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.

17�17�17�17�You�have�declared�this�day�that�the�Lord�is�You�have�declared�this�day�that�the�Lord�is�You�have�declared�this�day�that�the�Lord�is�You�have�declared�this�day�that�the�Lord�is�

your�God�and�that�you�will�walk�in�obedience�to�your�God�and�that�you�will�walk�in�obedience�to�your�God�and�that�you�will�walk�in�obedience�to�your�God�and�that�you�will�walk�in�obedience�to�

81

him,�that�you�will�keep�his�decrees,�commands�and�him,�that�you�will�keep�his�decrees,�commands�and�him,�that�you�will�keep�his�decrees,�commands�and�him,�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

consequence�that�nothing�can�be�better�or�more�desirable�for�them�than�to�embrace�consequence�that�nothing�can�be�better�or�more�desirable�for�them�than�to�embrace�consequence�that�nothing�can�be�better�or�more�desirable�for�them�than�to�embrace�consequence�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�His�s�Law;�for�nothing�can�be�more�honorable�to�ourselves�than�to�give�to�God�His�s�Law;�for�nothing�can�be�more�honorable�to�ourselves�than�to�give�to�God�His�s�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�the�due�honor,�and�to�exalt�His�glory�to�its�due�preeminence.�Moses�declares�that,�if�the�due�honor,�and�to�exalt�His�glory�to�its�due�preeminence.�Moses�declares�that,�if�the�due�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�His�Israelites�submit�themselves�to�the�Law,�this�will�be,�as�it�were,�to�place�Him�in�His�Israelites�submit�themselves�to�the�Law,�this�will�be,�as�it�were,�to�place�Him�in�His�Israelites�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�that�rightful�dignity;�and�he�promises�that�the�fruit�of�it�will�return�to�them,�for�that�rightful�dignity;�and�he�promises�that�the�fruit�of�it�will�return�to�them,�for�that�rightful�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�is�God,�on�his�part,�will�exalt�them,�so�that�they�shall�far�excel�all�other�nations;�as�it�is�God,�on�his�part,�will�exalt�them,�so�that�they�shall�far�excel�all�other�nations;�as�it�is�God,�on�his�part,�will�exalt�them,�so�that�they�shall�far�excel�all�other�nations;�as�it�is�

said�in�Isaiah,�(Isaiah�said�in�Isaiah,�(Isaiah�said�in�Isaiah,�(Isaiah�said�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�a�and�he�shall�be�for�a�and�he�shall�be�for�a�and�he�shall�be�for�a�

sanctuary.sanctuary.sanctuary.sanctuary.” For�no�otherwise�does�He�desire�to�be�glorified�by�us,�than�to�make�us�For�no�otherwise�does�He�desire�to�be�glorified�by�us,�than�to�make�us�For�no�otherwise�does�He�desire�to�be�glorified�by�us,�than�to�make�us�For�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�the�in�turn�partakers�of�His�glory;�and�thus�Moses�gently�entices�them�to�receive�the�in�turn�partakers�of�His�glory;�and�thus�Moses�gently�entices�them�to�receive�the�in�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�altogether�Law,�because�their�solid�happiness�consists�in�this�pious�duty,�if�they�altogether�Law,�because�their�solid�happiness�consists�in�this�pious�duty,�if�they�altogether�Law,�because�their�solid�happiness�consists�in�this�pious�duty,�if�they�altogether�

devote�themselves�to�obedience.�But�this�excellency�of�the�Church,�although�it�devote�themselves�to�obedience.�But�this�excellency�of�the�Church,�although�it�devote�themselves�to�obedience.�But�this�excellency�of�the�Church,�although�it�devote�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,�only�shines�forth�in�the�world,�is�still�hidden�from�the�blind,�and,�since�it�is�spiritual,�only�shines�forth�in�the�world,�is�still�hidden�from�the�blind,�and,�since�it�is�spiritual,�only�shines�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,�"Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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�and�Hath�owned�thee�for�such�before�all�the�world,�by�eminent�and�Hath�owned�thee�for�such�before�all�the�world,�by�eminent�and�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�glorious�manifestations�of�his�power�and�favour,�by�a�solemn�entering�into�covenant�glorious�manifestations�of�his�power�and�favour,�by�a�solemn�entering�into�covenant�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�with�thee,�and�giving�peculiar�laws,�promises,�and�privileges�to�thee�above�all�with�thee,�and�giving�peculiar�laws,�promises,�and�privileges�to�thee�above�all�with�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,�or�Thou�hast�said,�solemnly�professed,�or�Thou�hast�said,�solemnly�professed,�or�Thou�hast�said,�solemnly�professed,�or�

protested;�and�so�in�the�protested;�and�so�in�the�protested;�and�so�in�the�protested;�and�so�in�the�18181818th�verse�it�is�said,�the�Lord�hath�avouched�thee,�&c.�the�th�verse�it�is�said,�the�Lord�hath�avouched�thee,�&c.�the�th�verse�it�is�said,�the�Lord�hath�avouched�thee,�&c.�the�th�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�upon�See�Houbigant's�note�on�the�place.�The�paraphrase�of�the�Jerusalem�Targum�upon�See�Houbigant's�note�on�the�place.�The�paraphrase�of�the�Jerusalem�Targum�upon�See�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�shall�these�words�is�remarkable:�"You�have�stipulated�that�the�words�of�the�Eternal�shall�these�words�is�remarkable:�"You�have�stipulated�that�the�words�of�the�Eternal�shall�these�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,�who�reign�over�you;�and�the�Word�of�the�Eternal�hath�stipulated�to�reign�over�you,�who�reign�over�you;�and�the�Word�of�the�Eternal�hath�stipulated�to�reign�over�you,�who�reign�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,�we�are�a�people�dedicated�to�his�name;�if,"�&c.�By�the�Word,�says�Bishop�Patrick,�we�are�a�people�dedicated�to�his�name;�if,"�&c.�By�the�Word,�says�Bishop�Patrick,�we�are�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,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�26:1726:1726:1726:17

83

‘You�have�avouched�Yahweh�this�day�to�be�your�God,�and�that�you�would�walk�in�You�have�avouched�Yahweh�this�day�to�be�your�God,�and�that�you�would�walk�in�You�have�avouched�Yahweh�this�day�to�be�your�God,�and�that�you�would�walk�in�You�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,�and�his�ways,�and�keep�his�statutes,�and�his�commandments,�and�his�ordinances,�and�his�ways,�and�keep�his�statutes,�and�his�commandments,�and�his�ordinances,�and�his�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�treaties�Here�the�covenant�oaths�are�being�exchanged,�following�the�pattern�of�treaties�Here�the�covenant�oaths�are�being�exchanged,�following�the�pattern�of�treaties�Here�the�covenant�oaths�are�being�exchanged,�following�the�pattern�of�treaties�

between�great�overlords�and�their�subject�people.�Each�make�their�avowal�to�the�between�great�overlords�and�their�subject�people.�Each�make�their�avowal�to�the�between�great�overlords�and�their�subject�people.�Each�make�their�avowal�to�the�between�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�they�other�in�threefold�terms.�He�points�out�that�by�their�presence�and�response�they�other�in�threefold�terms.�He�points�out�that�by�their�presence�and�response�they�other�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�they�had�this�day�avouched�for�themselves�that�Yahweh�was�their�God,�and�that�they�had�this�day�avouched�for�themselves�that�Yahweh�was�their�God,�and�that�they�had�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�pleasure�s�will�and�pleasure�s�will�and�pleasure�s�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;�;�;�;�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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;�;�;�;�

Genesis�Genesis�Genesis�Genesis�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

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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�his�walk�in�his�ways,�and�to�keep�his�statutes,�and�his�commandments,�and�his�walk�in�his�ways,�and�to�keep�his�statutes,�and�his�commandments,�and�his�walk�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�day�judgments,�and�to�hearken�unto�his�voice:�and�the�Lord�hath�avouched�thee�this�day�judgments,�and�to�hearken�unto�his�voice:�and�the�Lord�hath�avouched�thee�this�day�judgments,�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�keep�to�be�his�peculiar�people,�as�he�hath�promised�thee,�and�that�thou�shouldest�keep�to�be�his�peculiar�people,�as�he�hath�promised�thee,�and�that�thou�shouldest�keep�to�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�hath�all�his�commandments;�and�to�make�thee�high�above�all�nations�which�he�hath�all�his�commandments;�and�to�make�thee�high�above�all�nations�which�he�hath�all�his�commandments;�and�to�make�thee�high�above�all�nations�which�he�hath�

84

made,�in�praise,�and�in�name,�and�in�honour;�and�that�thou�mayest�be�an�holy�made,�in�praise,�and�in�name,�and�in�honour;�and�that�thou�mayest�be�an�holy�made,�in�praise,�and�in�name,�and�in�honour;�and�that�thou�mayest�be�an�holy�made,�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�materially�The�covenant�which�was�made�with�the�Jews�at�Mount�Horeb,�though�materially�The�covenant�which�was�made�with�the�Jews�at�Mount�Horeb,�though�materially�The�covenant�which�was�made�with�the�Jews�at�Mount�Horeb,�though�materially�

different�from�that�which�exists�under�the�Christian�dispensation,�was�yet�intended�different�from�that�which�exists�under�the�Christian�dispensation,�was�yet�intended�different�from�that�which�exists�under�the�Christian�dispensation,�was�yet�intended�different�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.�The�to�shadow�forth�that�which�all�of�us�are�called�upon�to�enter�into�with�our�God.�The�to�shadow�forth�that�which�all�of�us�are�called�upon�to�enter�into�with�our�God.�The�to�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,�the�Jewish�covenant�had�respect�in�a�great�measure�to�temporal�blessings,�the�Jewish�covenant�had�respect�in�a�great�measure�to�temporal�blessings,�the�Jewish�covenant�had�respect�in�a�great�measure�to�temporal�blessings,�the�

bestowment�of�which�was�suspended�entirely�on�their�performance�of�certain�bestowment�of�which�was�suspended�entirely�on�their�performance�of�certain�bestowment�of�which�was�suspended�entirely�on�their�performance�of�certain�bestowment�of�which�was�suspended�entirely�on�their�performance�of�certain�

conditions:�whereas�ours�relates�altogether�to�spiritual�blessings;�and�though�it�has�conditions:�whereas�ours�relates�altogether�to�spiritual�blessings;�and�though�it�has�conditions:�whereas�ours�relates�altogether�to�spiritual�blessings;�and�though�it�has�conditions:�whereas�ours�relates�altogether�to�spiritual�blessings;�and�though�it�has�

conditions�as�well�as�theirs,�it�provides�strength�for�the�performance�of�them,�and�conditions�as�well�as�theirs,�it�provides�strength�for�the�performance�of�them,�and�conditions�as�well�as�theirs,�it�provides�strength�for�the�performance�of�them,�and�conditions�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�take�thereby�secures�from�failure�all�those�who�cordially�embrace�it.�We�may�take�thereby�secures�from�failure�all�those�who�cordially�embrace�it.�We�may�take�thereby�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�to�The�Jews�were�required�to�The�Jews�were�required�to�The�Jews�were�required�to�““““avouch,avouch,avouch,avouch,”�”�”�”�or�profess�openly,�their�acceptance�of�God�as�or�profess�openly,�their�acceptance�of�God�as�or�profess�openly,�their�acceptance�of�God�as�or�profess�openly,�their�acceptance�of�God�as�

their�God,�and�their�determination�to�obey�his�will�in�all�things;�and�such�are�the�their�God,�and�their�determination�to�obey�his�will�in�all�things;�and�such�are�the�their�God,�and�their�determination�to�obey�his�will�in�all�things;�and�such�are�the�their�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�Christian�engagements�which�we�also�are�called�to�take�upon�ourselves�under�the�Christian�engagements�which�we�also�are�called�to�take�upon�ourselves�under�the�Christian�engagements�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�the�that�he�alone�was�worthy�to�be�worshipped�and�adored.�But,�great�as�were�the�that�he�alone�was�worthy�to�be�worshipped�and�adored.�But,�great�as�were�the�that�he�alone�was�worthy�to�be�worshipped�and�adored.�But,�great�as�were�the�

85

evidences�of�his�kindness�towards�them,�they�are�nothing�in�comparison�of�the�evidences�of�his�kindness�towards�them,�they�are�nothing�in�comparison�of�the�evidences�of�his�kindness�towards�them,�they�are�nothing�in�comparison�of�the�evidences�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�for�demonstrations�of�his�love�to�us.�The�gift�of�his�only�dear�Son�to�die�for�us�must�for�demonstrations�of�his�love�to�us.�The�gift�of�his�only�dear�Son�to�die�for�us�must�for�demonstrations�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:�Romans�ever�eclipse�every�other�expression�of�his�love�[Note:�Romans�ever�eclipse�every�other�expression�of�his�love�[Note:�Romans�ever�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�him�peculiarly�distinguishes�the�view�in�which�we�are�to�accept�him:�we�must�regard�him�peculiarly�distinguishes�the�view�in�which�we�are�to�accept�him:�we�must�regard�him�peculiarly�distinguishes�the�view�in�which�we�are�to�accept�him:�we�must�regard�him�

as�our�incarnate�God,�as�as�our�incarnate�God,�as�as�our�incarnate�God,�as�as�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�in�Think�a�moment�what�is�implied�in�Think�a�moment�what�is�implied�in�Think�a�moment�what�is�implied�in�

such�an�acceptance�of�God:�it�supposes,�that�we�feel�our�guilty,�helpless,�and�such�an�acceptance�of�God:�it�supposes,�that�we�feel�our�guilty,�helpless,�and�such�an�acceptance�of�God:�it�supposes,�that�we�feel�our�guilty,�helpless,�and�such�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�the�hopeless�state�by�nature;�that�we�see�the�suitableness�and�sufficiency�of�the�hopeless�state�by�nature;�that�we�see�the�suitableness�and�sufficiency�of�the�hopeless�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�are�provision�which�God�has�made�for�us�in�the�Son�of�his�love;�and�that�we�are�provision�which�God�has�made�for�us�in�the�Son�of�his�love;�and�that�we�are�provision�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�and�determined�to�have�no�dependence�on�any�thing�but�on�the�meritorious�death�and�determined�to�have�no�dependence�on�any�thing�but�on�the�meritorious�death�and�determined�to�have�no�dependence�on�any�thing�but�on�the�meritorious�death�and�

the�allthe�allthe�allthe�all----sufficient�grace�of�the�Lord�Jesus�sufficient�grace�of�the�Lord�Jesus�sufficient�grace�of�the�Lord�Jesus�sufficient�grace�of�the�Lord�Jesus�————����————����————

But�it�is�not�merely�a�secret�determination�which�God�requires:�that�determination�But�it�is�not�merely�a�secret�determination�which�God�requires:�that�determination�But�it�is�not�merely�a�secret�determination�which�God�requires:�that�determination�But�it�is�not�merely�a�secret�determination�which�God�requires:�that�determination�

must�be�avowed;�we�must�must�be�avowed;�we�must�must�be�avowed;�we�must�must�be�avowed;�we�must�““““avouchavouchavouchavouch”�”�”�”�him�to�be�the�Lord�our�God.�We�must�not�be�him�to�be�the�Lord�our�God.�We�must�not�be�him�to�be�the�Lord�our�God.�We�must�not�be�him�to�be�the�Lord�our�God.�We�must�not�be�

ashamed�of�Christ,�but�must�ashamed�of�Christ,�but�must�ashamed�of�Christ,�but�must�ashamed�of�Christ,�but�must�““““confess�him�before�men,confess�him�before�men,confess�him�before�men,confess�him�before�men,”�”�”�”�and�be�as�bold�in�and�be�as�bold�in�and�be�as�bold�in�and�be�as�bold�in�

acknowledging�him,�as�the�ungodly�are�in�their�allegiance�to�the�god�of�this�acknowledging�him,�as�the�ungodly�are�in�their�allegiance�to�the�god�of�this�acknowledging�him,�as�the�ungodly�are�in�their�allegiance�to�the�god�of�this�acknowledging�him,�as�the�ungodly�are�in�their�allegiance�to�the�god�of�this�

world�world�world�world�————����————����————]]]]

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�between�same�must�be�promised�by�us�also.�We�need�not�attempt�to�discriminate�between�same�must�be�promised�by�us�also.�We�need�not�attempt�to�discriminate�between�same�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�to�the�various�terms�here�used:�this�we�are�sure�is�intended�by�them,�that�we�are�to�the�various�terms�here�used:�this�we�are�sure�is�intended�by�them,�that�we�are�to�the�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�any�yield�obedience�to�the�whole�of�his�will�as�far�as�we�know�it,�neither�regarding�any�yield�obedience�to�the�whole�of�his�will�as�far�as�we�know�it,�neither�regarding�any�yield�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:�we�thing�as�unworthy�of�our�notice,�nor�any�thing�as�too�difficult�for�us�to�perform:�we�thing�as�unworthy�of�our�notice,�nor�any�thing�as�too�difficult�for�us�to�perform:�we�thing�as�unworthy�of�our�notice,�nor�any�thing�as�too�difficult�for�us�to�perform:�we�

must�must�must�must�““““hearken�to�his�voice,hearken�to�his�voice,hearken�to�his�voice,hearken�to�his�voice,”�”�”�”�as�the�angels�in�heaven�do�[Note:�Psalms�as�the�angels�in�heaven�do�[Note:�Psalms�as�the�angels�in�heaven�do�[Note:�Psalms�as�the�angels�in�heaven�do�[Note:�Psalms�103:20103:20103:20103:20.],�with�.],�with�.],�with�.],�with�

86

an�unwearied�solicitude�to�know�more�of�his�will,�and�an�incessant�readiness�to�an�unwearied�solicitude�to�know�more�of�his�will,�and�an�incessant�readiness�to�an�unwearied�solicitude�to�know�more�of�his�will,�and�an�incessant�readiness�to�an�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�meditating�comply�with�the�first�intimations�of�it.�We�must�be�searching�and�meditating�comply�with�the�first�intimations�of�it.�We�must�be�searching�and�meditating�comply�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�also�continually�to�find�out�what�he�speaks�to�us�in�his�written�word;�and�be�listening�also�continually�to�find�out�what�he�speaks�to�us�in�his�written�word;�and�be�listening�also�continually�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�without�and,�whatever�we�ascertain�to�be�his�mind�and�will,�that�we�are�to�do�without�and,�whatever�we�ascertain�to�be�his�mind�and�will,�that�we�are�to�do�without�and,�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�as�Now�this�we�must�determine�through�grace�to�do.�We�must�not�come�to�God�only�as�Now�this�we�must�determine�through�grace�to�do.�We�must�not�come�to�God�only�as�Now�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�that�a�Saviour�to�deliver�us,�but�also�as�a�Lord�to�govern�us:�and�we�must�resolve�that�a�Saviour�to�deliver�us,�but�also�as�a�Lord�to�govern�us:�and�we�must�resolve�that�a�Saviour�to�deliver�us,�but�also�as�a�Lord�to�govern�us:�and�we�must�resolve�that�

henceforth�henceforth�henceforth�henceforth�““““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�this�Nor�must�this�Nor�must�this�Nor�must�this�

determination�be�kept�secret:�this�also�must�be�avowed:�we�must�let�it�be�seen�determination�be�kept�secret:�this�also�must�be�avowed:�we�must�let�it�be�seen�determination�be�kept�secret:�this�also�must�be�avowed:�we�must�let�it�be�seen�determination�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�service�and�must�evince�a�firmness�in�his�service�and�must�evince�a�firmness�in�his�service�and�must�evince�a�firmness�in�his�service�

which�neither�the�terrors�nor�allurements�of�the�world�can�ever�shake�which�neither�the�terrors�nor�allurements�of�the�world�can�ever�shake�which�neither�the�terrors�nor�allurements�of�the�world�can�ever�shake�which�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�to�God�affords�us�ample�encouragement�to�God�affords�us�ample�encouragement�to�God�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�avows�for�he�avows�for�he�avows�for�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

[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�as�God�will�set�his�seal�upon�us�as�God�will�set�his�seal�upon�us�as�God�will�set�his�seal�upon�us�as�““““his�peculiar�treasure.his�peculiar�treasure.his�peculiar�treasure.his�peculiar�treasure.”�”�”�”�Just�as�a�person�who�has�Just�as�a�person�who�has�Just�as�a�person�who�has�Just�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�gives�he�gives�he�gives�he�gives�““““his�angels�charge�over�him,his�angels�charge�over�him,his�angels�charge�over�him,his�angels�charge�over�him,”�”�”�”�

and�and�and�and�““““avouchesavouchesavouchesavouches”�”�”�”�him�from�that�day�to�be�him�from�that�day�to�be�him�from�that�day�to�be�him�from�that�day�to�be�““““his�purchased�possession.his�purchased�possession.his�purchased�possession.his�purchased�possession.”�”�”�”�He�He�He�He�““““avouchesavouchesavouchesavouches”�”�”�”�

it,�I�say,�and�makes�it�manifest�both�to�the�man�himself�and�to�the�world�around�it,�I�say,�and�makes�it�manifest�both�to�the�man�himself�and�to�the�world�around�it,�I�say,�and�makes�it�manifest�both�to�the�man�himself�and�to�the�world�around�it,�I�say,�and�makes�it�manifest�both�to�the�man�himself�and�to�the�world�around�

him.�To�the�man�himself�he�gives�him.�To�the�man�himself�he�gives�him.�To�the�man�himself�he�gives�him.�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,�by�and�to�ascertain,�by�and�to�ascertain,�by�and�to�ascertain,�by�““““the�witness�of�that�Spirit,�that�he�is�a�child�of�God�the�witness�of�that�Spirit,�that�he�is�a�child�of�God�the�witness�of�that�Spirit,�that�he�is�a�child�of�God�the�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,�by�To�the�world�around�him�also�he�makes�it�manifest,�by�To�the�world�around�him�also�he�makes�it�manifest,�by�To�the�world�around�him�also�he�makes�it�manifest,�by�

enabling�him�to�enabling�him�to�enabling�him�to�enabling�him�to�““““walk�as�Christ�walked,walk�as�Christ�walked,walk�as�Christ�walked,walk�as�Christ�walked,”�”�”�”�and�and�and�and�““““to�shine�as�a�light�in�the�midst�of�a�to�shine�as�a�light�in�the�midst�of�a�to�shine�as�a�light�in�the�midst�of�a�to�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�that�Instantly�does�the�change�in�him�become�apparent,�so�that�Instantly�does�the�change�in�him�become�apparent,�so�that�Instantly�does�the�change�in�him�become�apparent,�so�that�

his�friends�and�neighbours�cannot�but�confess�that�he�is�a�new�creature:�and,�though�his�friends�and�neighbours�cannot�but�confess�that�he�is�a�new�creature:�and,�though�his�friends�and�neighbours�cannot�but�confess�that�he�is�a�new�creature:�and,�though�his�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�are�some�will�ascribe�the�change�to�one�thing,�and�some�to�another,�they�are�some�will�ascribe�the�change�to�one�thing,�and�some�to�another,�they�are�some�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�attain�constrained�to�acknowledge,�that�his�new�mode�of�life�is�such�as�they�cannot�attain�constrained�to�acknowledge,�that�his�new�mode�of�life�is�such�as�they�cannot�attain�constrained�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�to�ever�he�embraces�the�Christian�covenant,�God�engages�to�make�him�holy,�and�to�ever�he�embraces�the�Christian�covenant,�God�engages�to�make�him�holy,�and�to�ever�he�embraces�the�Christian�covenant,�God�engages�to�make�him�holy,�and�to�

enable�him�enable�him�enable�him�enable�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�difference�This�is�a�peculiar�point�of�difference�This�is�a�peculiar�point�of�difference�This�is�a�peculiar�point�of�difference�

between�the�Jewish�covenant�and�ours,�as�we�have�already�observed;�and�it�is�that�between�the�Jewish�covenant�and�ours,�as�we�have�already�observed;�and�it�is�that�between�the�Jewish�covenant�and�ours,�as�we�have�already�observed;�and�it�is�that�between�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�own�which�is�our�greatest�encouragement�under�the�consciousness�we�feel�of�our�own�which�is�our�greatest�encouragement�under�the�consciousness�we�feel�of�our�own�which�is�our�greatest�encouragement�under�the�consciousness�we�feel�of�our�own�

weakness.�God�weakness.�God�weakness.�God�weakness.�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;�and�This�is�actually�a�part�of�his�covenant�engagements;�and�This�is�actually�a�part�of�his�covenant�engagements;�and�This�is�actually�a�part�of�his�covenant�engagements;�and�

must�be�esteemed�by�us�as�our�security�for�the�enjoyment�of�all�our�other�must�be�esteemed�by�us�as�our�security�for�the�enjoyment�of�all�our�other�must�be�esteemed�by�us�as�our�security�for�the�enjoyment�of�all�our�other�must�be�esteemed�by�us�as�our�security�for�the�enjoyment�of�all�our�other�

88

advantages.advantages.advantages.advantages.

Together�with�this�does�God�undertake�to�give�us�the�most�exalted�honour�and�Together�with�this�does�God�undertake�to�give�us�the�most�exalted�honour�and�Together�with�this�does�God�undertake�to�give�us�the�most�exalted�honour�and�Together�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�in�he�will�make�us�high�above�all�people�in�praise,�and�in�name,�and�in�he�will�make�us�high�above�all�people�in�praise,�and�in�name,�and�in�he�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�hath�what�manner�of�love�the�Father�hath�what�manner�of�love�the�Father�hath�what�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,�he�Yes,�he�Yes,�he�Yes,�he�““““calls�us�not�calls�us�not�calls�us�not�calls�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�has�For�us�has�For�us�has�For�us�has�

he�prepared�crowns�and�kingdoms,�that�we�may�he�prepared�crowns�and�kingdoms,�that�we�may�he�prepared�crowns�and�kingdoms,�that�we�may�he�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�be�and�be�and�be�and�be�

partakers�of�his�glory�for�ever�and�ever.�This,�and�infinitely�more�than�language�can�partakers�of�his�glory�for�ever�and�ever.�This,�and�infinitely�more�than�language�can�partakers�of�his�glory�for�ever�and�ever.�This,�and�infinitely�more�than�language�can�partakers�of�his�glory�for�ever�and�ever.�This,�and�infinitely�more�than�language�can�

express,�has�express,�has�express,�has�express,�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�embrace�and�that�embrace�and�that�embrace�and�that�embrace�““““his�his�his�his�

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�the�and�he�pledges�his�truth�and�faithfulness�for�the�and�he�pledges�his�truth�and�faithfulness�for�the�and�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;�what�O�Christian,�what�advantages�are�these!�what�tongue�can�ever�utter�them;�what�O�Christian,�what�advantages�are�these!�what�tongue�can�ever�utter�them;�what�O�Christian,�what�advantages�are�these!�what�tongue�can�ever�utter�them;�what�

imagination�can�ever�conceive�of�them�aright!�Know�however,�that,�unspeakable�as�imagination�can�ever�conceive�of�them�aright!�Know�however,�that,�unspeakable�as�imagination�can�ever�conceive�of�them�aright!�Know�however,�that,�unspeakable�as�imagination�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;”�”�”�”�and�and�and�and�““““this�this�this�this�

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�a�Permit�me�then�to�ask,�Have�you�ever�known�such�a�Permit�me�then�to�ask,�Have�you�ever�known�such�a�Permit�me�then�to�ask,�Have�you�ever�known�such�a�

day�as�this,�a�day�wherein�you�have�solemnly�surrendered�yourselves�to�God�as�his�day�as�this,�a�day�wherein�you�have�solemnly�surrendered�yourselves�to�God�as�his�day�as�this,�a�day�wherein�you�have�solemnly�surrendered�yourselves�to�God�as�his�day�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�has�and�a�day�wherein�he�has�and�a�day�wherein�he�has�and�a�day�wherein�he�has�““““manifested�himself�to�you�as�he�does�not�unto�the�manifested�himself�to�you�as�he�does�not�unto�the�manifested�himself�to�you�as�he�does�not�unto�the�manifested�himself�to�you�as�he�does�not�unto�the�

world,world,world,world,”�”�”�”�and�and�and�and�““““sealed�you�with�the�Holy�Spirit�of�promise,�as�the�earnest�of�your�sealed�you�with�the�Holy�Spirit�of�promise,�as�the�earnest�of�your�sealed�you�with�the�Holy�Spirit�of�promise,�as�the�earnest�of�your�sealed�you�with�the�Holy�Spirit�of�promise,�as�the�earnest�of�your�

89

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:�

Zechariah�Zechariah�Zechariah�Zechariah�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�not�means�by�which�such�a�blessed�end�has�been�accomplished?�We�say�then,�Let�not�means�by�which�such�a�blessed�end�has�been�accomplished?�We�say�then,�Let�not�means�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�recollect�the�remembrance�of�that�day�escape�from�your�minds.�You�cannot�but�recollect�the�remembrance�of�that�day�escape�from�your�minds.�You�cannot�but�recollect�the�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�you�what�a�solemn�transaction�it�was�between�God�and�your�own�souls:�what�shame�you�what�a�solemn�transaction�it�was�between�God�and�your�own�souls:�what�shame�you�what�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�his�felt�that�ever�you�had�alienated�yourselves�from�him,�what�gratitude�to�him�for�his�felt�that�ever�you�had�alienated�yourselves�from�him,�what�gratitude�to�him�for�his�felt�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,�and�gracious�acceptance�of�you,�what�a�determination�to�live�entirely�to�his�glory,�and�gracious�acceptance�of�you,�what�a�determination�to�live�entirely�to�his�glory,�and�gracious�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�engagements�what�a�persuasion�that�you�could�never�be�base�enough�to�forget�the�engagements�what�a�persuasion�that�you�could�never�be�base�enough�to�forget�the�engagements�what�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�greatly�of�that�day.�But�do�you�not�find�that�the�good�impressions�have�been�greatly�of�that�day.�But�do�you�not�find�that�the�good�impressions�have�been�greatly�of�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,�little�weakened,�and�that,�whilst�the�ardour�of�your�will�and�affections�has�cooled,�little�weakened,�and�that,�whilst�the�ardour�of�your�will�and�affections�has�cooled,�little�weakened,�and�that,�whilst�the�ardour�of�your�will�and�affections�has�cooled,�little�

remains�except�the�convictions�of�your�judgment?�Ah!�beware�of�remains�except�the�convictions�of�your�judgment?�Ah!�beware�of�remains�except�the�convictions�of�your�judgment?�Ah!�beware�of�remains�except�the�convictions�of�your�judgment?�Ah!�beware�of�““““leaving�your�first�leaving�your�first�leaving�your�first�leaving�your�first�

love,love,love,love,”�”�”�”�or�of�resting�satisfied�with�past�experiences.�Know�that�it�is�not�on�any�one�or�of�resting�satisfied�with�past�experiences.�Know�that�it�is�not�on�any�one�or�of�resting�satisfied�with�past�experiences.�Know�that�it�is�not�on�any�one�or�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�should�day�that�these�transactions�must�be�realized,�but�every�day�of�your�lives.�You�should�day�that�these�transactions�must�be�realized,�but�every�day�of�your�lives.�You�should�day�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�in�be�again�and�again�renewing�your�vows�unto�the�Lord,�and�be�daily�occupied�in�be�again�and�again�renewing�your�vows�unto�the�Lord,�and�be�daily�occupied�in�be�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�the�fulfilling�them.�Look�to�it�then,�that�neither�the�cares�of�the�world,�nor�the�fulfilling�them.�Look�to�it�then,�that�neither�the�cares�of�the�world,�nor�the�fulfilling�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�other�deceitfulness�of�riches,�nor�the�lusts�of�the�flesh,�nor�the�fear�of�man,�nor�any�other�deceitfulness�of�riches,�nor�the�lusts�of�the�flesh,�nor�the�fear�of�man,�nor�any�other�deceitfulness�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�unto�choke�the�good�seed�within�you,�or�prevent�your�bringing�forth�fruit�unto�choke�the�good�seed�within�you,�or�prevent�your�bringing�forth�fruit�unto�choke�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,

90

[(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�not�Delay�not�thus�to�give�yourselves�up�to�God:�but�be�particularly�on�your�guard�not�Delay�not�thus�to�give�yourselves�up�to�God:�but�be�particularly�on�your�guard�not�Delay�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�mistakes�dependent�spirit.�There�are�two�mistakes�dependent�spirit.�There�are�two�mistakes�dependent�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�in�whereas�they�relate�primarily�to�our�acceptance�of�God�as�our�reconciled�God�in�whereas�they�relate�primarily�to�our�acceptance�of�God�as�our�reconciled�God�in�whereas�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�covenant�Christ�Jesus:�and�the�second�is,�that�we�are�to�found�all�our�hopes�of�covenant�Christ�Jesus:�and�the�second�is,�that�we�are�to�found�all�our�hopes�of�covenant�Christ�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�as�advantages�on�our�own�obedience;�whereas�we�should�regard�them,�not�as�advantages�on�our�own�obedience;�whereas�we�should�regard�them,�not�as�advantages�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�in�purchased�by�us,�but�as�bestowed�on�us�in�the�covenant,�and�as�secured�to�us�in�purchased�by�us,�but�as�bestowed�on�us�in�the�covenant,�and�as�secured�to�us�in�purchased�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�lies�Christ�Jesus.�Happy�would�it�be,�if�this�matter�were�more�clearly�understood:�it�lies�Christ�Jesus.�Happy�would�it�be,�if�this�matter�were�more�clearly�understood:�it�lies�Christ�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�holiness�at�the�very�root�of�all�our�comfort,�and�of�all�our�stability:�till�we�see�all�our�holiness�at�the�very�root�of�all�our�comfort,�and�of�all�our�stability:�till�we�see�all�our�holiness�at�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�the�secured�to�us�as�well�as�required�of�us,�we�shall�never�rely�as�we�ought�on�the�secured�to�us�as�well�as�required�of�us,�we�shall�never�rely�as�we�ought�on�the�secured�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�covenant�promises�of�God,�or�give�to�him�the�glory�due�unto�his�name.�See�how�the�covenant�promises�of�God,�or�give�to�him�the�glory�due�unto�his�name.�See�how�the�covenant�promises�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�promises�God�promises�God�promises�God�promises�““““not�to�turn�away�from�them,�or�to�suffer�them�to�turn�away�from�not�to�turn�away�from�them,�or�to�suffer�them�to�turn�away�from�not�to�turn�away�from�them,�or�to�suffer�them�to�turn�away�from�not�to�turn�away�from�them,�or�to�suffer�them�to�turn�away�from�

him�[Note:�Jeremiah�him�[Note:�Jeremiah�him�[Note:�Jeremiah�him�[Note:�Jeremiah�32:3832:3832:3832:38----41414141.]..]..]..].”�”�”�”�Thus�is�Thus�is�Thus�is�Thus�is�““““the�covenant�ordered�in�all�things,�and�the�covenant�ordered�in�all�things,�and�the�covenant�ordered�in�all�things,�and�the�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�just�but�it�is�sure�to�those�only�who�lay�hold�on�it�with�a�just�but�it�is�sure�to�those�only�who�lay�hold�on�it�with�a�just�but�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�they�themselves�for�never�having�made�any�profession�of�religion�at�all.�But�can�they�themselves�for�never�having�made�any�profession�of�religion�at�all.�But�can�they�themselves�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�their�suppose�that�this�is�any�excuse�for�their�irreligion,�or�that�it�invalidates�their�suppose�that�this�is�any�excuse�for�their�irreligion,�or�that�it�invalidates�their�suppose�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�text�obligation�to�serve�the�Lord?�See�the�solemn�injunction�that�precedes�the�text�obligation�to�serve�the�Lord?�See�the�solemn�injunction�that�precedes�the�text�obligation�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�of�s�description�of�s�description�of�s�description�of�

91

things�under�the�gospel�dispensation�[Note:�Jeremiah�things�under�the�gospel�dispensation�[Note:�Jeremiah�things�under�the�gospel�dispensation�[Note:�Jeremiah�things�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�their�but�the�state�of�their�minds�is�accurately�delineated,�and�the�whole�mode�of�their�but�the�state�of�their�minds�is�accurately�delineated,�and�the�whole�mode�of�their�but�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�amongst�proceeding�described.�Be�it�known�then�that�this�is�the�duty�of�every�one�amongst�proceeding�described.�Be�it�known�then�that�this�is�the�duty�of�every�one�amongst�proceeding�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�him�us.�If�we�would�have�God�for�our�portion�in�a�better�world,�we�must�accept�him�us.�If�we�would�have�God�for�our�portion�in�a�better�world,�we�must�accept�him�us.�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�to�now:�and,�if�we�would�be�his�people�in�a�better�world,�we�must�give�ourselves�up�to�now:�and,�if�we�would�be�his�people�in�a�better�world,�we�must�give�ourselves�up�to�now:�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:�and�him�now.�To�make�excuses�is�vain.�This�duty�is�paramount�to�every�other:�and�him�now.�To�make�excuses�is�vain.�This�duty�is�paramount�to�every�other:�and�him�now.�To�make�excuses�is�vain.�This�duty�is�paramount�to�every�other:�and�

therefore�we�call�upon�all�of�you�this�day�to�therefore�we�call�upon�all�of�you�this�day�to�therefore�we�call�upon�all�of�you�this�day�to�therefore�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,�in�that�he,�in�that�he,�in�that�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.]

18�18�18�18�And�the�Lord�has�declared�this�day�that�you�are�And�the�Lord�has�declared�this�day�that�you�are�And�the�Lord�has�declared�this�day�that�you�are�And�the�Lord�has�declared�this�day�that�you�are�

his�people,�his�treasured�possession�as�he�his�people,�his�treasured�possession�as�he�his�people,�his�treasured�possession�as�he�his�people,�his�treasured�possession�as�he�

promised,�and�that�you�are�to�keep�all�his�promised,�and�that�you�are�to�keep�all�his�promised,�and�that�you�are�to�keep�all�his�promised,�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:

92

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.

HENRY�HENRY�HENRY�HENRY�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.

93

PETT,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�PETT,�"Deuteronomy�26:1826:1826:1826:18----19191919

‘And�Yahweh�has�avouched�you�this�day�to�be�a�people�for�his�own�possession,�as�And�Yahweh�has�avouched�you�this�day�to�be�a�people�for�his�own�possession,�as�And�Yahweh�has�avouched�you�this�day�to�be�a�people�for�his�own�possession,�as�And�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�make�he�has�promised�you,�and�that�you�should�keep�all�his�commandments,�and�to�make�he�has�promised�you,�and�that�you�should�keep�all�his�commandments,�and�to�make�he�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�in�in�praise,�and�in�name,�and�in�in�praise,�and�in�name,�and�in�in�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�own�And�Yahweh�in�His�turn�has�avouched�them�as�His�true�people,�as�His�own�And�Yahweh�in�His�turn�has�avouched�them�as�His�true�people,�as�His�own�And�Yahweh�in�His�turn�has�avouched�them�as�His�true�people,�as�His�own�

treasured�possession�(compare�Deuteronomy�treasured�possession�(compare�Deuteronomy�treasured�possession�(compare�Deuteronomy�treasured�possession�(compare�Deuteronomy�7:67:67:67:6;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�14:214:214:214:2;�;�;�;�

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�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�all�just�as�He�had�promised.�He�had�further�avouched�them�as�those�who�must�keep�all�just�as�He�had�promised.�He�had�further�avouched�them�as�those�who�must�keep�all�just�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,�first�His�commandments.�Here�we�have�the�picture�of�the�true�people�of�God,�first�His�commandments.�Here�we�have�the�picture�of�the�true�people�of�God,�first�His�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�be�where�it�was�the�direct�result�of�His�saving�work).�But�this�was�so�that�they�would�be�where�it�was�the�direct�result�of�His�saving�work).�But�this�was�so�that�they�would�be�where�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,�truly�revealed�as�a�holy�people�to�Yahweh�their�God�in�accordance�with�His�words,�truly�revealed�as�a�holy�people�to�Yahweh�their�God�in�accordance�with�His�words,�truly�revealed�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�the�set�apart�for�Him,�and�revealing�His�essential�holiness�in�their�lives.�We�all�want�the�set�apart�for�Him,�and�revealing�His�essential�holiness�in�their�lives.�We�all�want�the�set�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�people�praise,�the�name�and�the�honour.�What�is�often�not�so�attractive�is�being�a�people�praise,�the�name�and�the�honour.�What�is�often�not�so�attractive�is�being�a�people�praise,�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�would�They�would�ever�delight�in�the�fact�that�Yahweh�had�chosen�them.�They�would�They�would�ever�delight�in�the�fact�that�Yahweh�had�chosen�them.�They�would�They�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�more�rejoice�at�the�thought�of�being�raised�high�above�all.�What�they�found�more�rejoice�at�the�thought�of�being�raised�high�above�all.�What�they�found�more�rejoice�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�doing�difficult,�and�in�the�end�refused,�was�to�respond�by�walking�in�His�ways�and�doing�difficult,�and�in�the�end�refused,�was�to�respond�by�walking�in�His�ways�and�doing�difficult,�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�was�only�His�will.�In�other�words�for�many�of�them�their�belief�was�external.�It�was�only�His�will.�In�other�words�for�many�of�them�their�belief�was�external.�It�was�only�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�had�about�their�own�importance.�It�was�not�a�living�belief�in�the�living�God�which�had�about�their�own�importance.�It�was�not�a�living�belief�in�the�living�God�which�had�about�their�own�importance.�It�was�not�a�living�belief�in�the�living�God�which�had�

94

responded�to�Him�in�order�to�please�Him�and�do�His�will.�The�result�would�be�that�responded�to�Him�in�order�to�please�Him�and�do�His�will.�The�result�would�be�that�responded�to�Him�in�order�to�please�Him�and�do�His�will.�The�result�would�be�that�responded�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�and�they�would�lose�it�all.�For�trust�and�obedience�are�two�side�of�the�one�response�and�they�would�lose�it�all.�For�trust�and�obedience�are�two�side�of�the�one�response�and�they�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.

19�19�19�19�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�has�fame�and�honor�high�above�all�the�nations�he�has�fame�and�honor�high�above�all�the�nations�he�has�fame�and�honor�high�above�all�the�nations�he�has�

made�and�that�you�will�be�a�people�holy�to�the�made�and�that�you�will�be�a�people�holy�to�the�made�and�that�you�will�be�a�people�holy�to�the�made�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�and�The�greatest�glory�and�The�greatest�glory�and�The�greatest�glory�and�

exaltation�of�any�nation�is,�to�be�peculiarly�grateful�and�obedient�to�God.�It�is�both�exaltation�of�any�nation�is,�to�be�peculiarly�grateful�and�obedient�to�God.�It�is�both�exaltation�of�any�nation�is,�to�be�peculiarly�grateful�and�obedient�to�God.�It�is�both�exaltation�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�infallibly�a�very�high�and�a�very�noble�privilege,�and�full�of�such�blessings�as�will�infallibly�a�very�high�and�a�very�noble�privilege,�and�full�of�such�blessings�as�will�infallibly�a�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.

95

REFLECTIONS.REFLECTIONS.REFLECTIONS.REFLECTIONS.—Moses�enforces�all�these�laws�by�that�mutual�covenant�which�Moses�enforces�all�these�laws�by�that�mutual�covenant�which�Moses�enforces�all�these�laws�by�that�mutual�covenant�which�Moses�enforces�all�these�laws�by�that�mutual�covenant�which�

subsisted�between�God�and�them.�As�His�commands,�they�were�bound�to�be�subsisted�between�God�and�them.�As�His�commands,�they�were�bound�to�be�subsisted�between�God�and�them.�As�His�commands,�they�were�bound�to�be�subsisted�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�before�obedient�from�duty:�as�they�had�avowed�God�to�be�their�Lord,�what�was�before�obedient�from�duty:�as�they�had�avowed�God�to�be�their�Lord,�what�was�before�obedient�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�his�their�duty�became�now�their�choice;�and�as�God�had�acknowledged�them�for�his�their�duty�became�now�their�choice;�and�as�God�had�acknowledged�them�for�his�their�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�and�people,�and�promised�to�make�them�both�great�and�good,�they�were�in�love�and�people,�and�promised�to�make�them�both�great�and�good,�they�were�in�love�and�people,�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�be�promise�to�make�us�holy,�and�in�consequence�to�make�us�glorious;�and�this�must�be�promise�to�make�us�holy,�and�in�consequence�to�make�us�glorious;�and�this�must�be�promise�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,�and�the�most�engaging�motive�to�yield�ourselves�up�to�him,�to�be�in�body,�soul,�and�the�most�engaging�motive�to�yield�ourselves�up�to�him,�to�be�in�body,�soul,�and�the�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�see�notwithstanding�all�the�corruption�of�our�hearts,�assuredly�expect�to�see�notwithstanding�all�the�corruption�of�our�hearts,�assuredly�expect�to�see�notwithstanding�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,�"Verse�HAWKER,�"Verse�HAWKER,�"Verse�HAWKER,�"Verse�19191919

REFLECTIONSREFLECTIONSREFLECTIONSREFLECTIONS

BLESSED�JESUS!�thou�art�the�first�fruits�indeed,�and�the�first�and�last,�and�best�BLESSED�JESUS!�thou�art�the�first�fruits�indeed,�and�the�first�and�last,�and�best�BLESSED�JESUS!�thou�art�the�first�fruits�indeed,�and�the�first�and�last,�and�best�BLESSED�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�in�offering�of�my�soul,�for�acceptance�with�my�GOD.�Early�do�I�desire�to�bring�thee�in�offering�of�my�soul,�for�acceptance�with�my�GOD.�Early�do�I�desire�to�bring�thee�in�offering�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�of�the�first�of�every�year,�and�the�first�of�every�day,�and�the�first�of�every�morning�of�the�first�of�every�year,�and�the�first�of�every�day,�and�the�first�of�every�morning�of�the�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�I�the�day,�and�close�of�the�day,�as�the�sole�cause�of�my�rejoicing:�for�in�the�moment�I�the�day,�and�close�of�the�day,�as�the�sole�cause�of�my�rejoicing:�for�in�the�moment�I�the�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�my�do�this,�I�desire�with�the�Israelite�to�cry�out,�A�Gentile�ready�to�perish�was�my�do�this,�I�desire�with�the�Israelite�to�cry�out,�A�Gentile�ready�to�perish�was�my�do�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.�He�father,�and�from�the�Egypt�of�sin�and�death,�hath�the�LORD�brought�out�soul.�He�father,�and�from�the�Egypt�of�sin�and�death,�hath�the�LORD�brought�out�soul.�He�father,�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�the�remembered�me�in�my�low�estate,�for�his�mercy�endureth�forever.�And�will�the�remembered�me�in�my�low�estate,�for�his�mercy�endureth�forever.�And�will�the�remembered�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�chosen�LORD,�indeed,�condescend�to�avouch�me�for�his�own?�Shall�I�be�of�his�chosen�LORD,�indeed,�condescend�to�avouch�me�for�his�own?�Shall�I�be�of�his�chosen�LORD,�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,�and�ones!�Will�the�FATHER�of�mercies�look�upon�me�as�accepted�in�the�beloved,�and�ones!�Will�the�FATHER�of�mercies�look�upon�me�as�accepted�in�the�beloved,�and�ones!�Will�the�FATHER�of�mercies�look�upon�me�as�accepted�in�the�beloved,�and�

96

mark�me�as�the�object�of�his�peculiar�love?�Hath�my�JESUS�purchased�me�with�the�mark�me�as�the�object�of�his�peculiar�love?�Hath�my�JESUS�purchased�me�with�the�mark�me�as�the�object�of�his�peculiar�love?�Hath�my�JESUS�purchased�me�with�the�mark�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�the�peculiar�price�of�his�blood?�Hath�the�HOLY�GHOST�visited�my�soul�with�the�peculiar�price�of�his�blood?�Hath�the�HOLY�GHOST�visited�my�soul�with�the�peculiar�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�the�influences�of�his�peculiar�grace?�Am�I,�indeed,�the�object�of�the�united�mercy�of�the�influences�of�his�peculiar�grace?�Am�I,�indeed,�the�object�of�the�united�mercy�of�the�influences�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�of�Holy�Three�in�One:�and�are�the�peculiar�blessings�of�the�covenant,�the�portion�of�Holy�Three�in�One:�and�are�the�peculiar�blessings�of�the�covenant,�the�portion�of�Holy�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�I�my�soul?�LORD!�grant�me�grace�this�day�to�avouch�myself,�with�all�I�have,�and�all�I�my�soul?�LORD!�grant�me�grace�this�day�to�avouch�myself,�with�all�I�have,�and�all�I�my�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�thine�compared�to�this�vast�treasury)�and�accept�them,�O�LORD,�in�JESUS,�for�of�thine�compared�to�this�vast�treasury)�and�accept�them,�O�LORD,�in�JESUS,�for�of�thine�compared�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�other�own�do�I�give�thee.�Witness�for�me,�ye�angels�of�light,�that�I�will�know�no�other�own�do�I�give�thee.�Witness�for�me,�ye�angels�of�light,�that�I�will�know�no�other�own�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�be�GOD�but�the�LORD�GOD�of�Abraham,�Isaac,�and�Jacob;�that�I�desire�to�be�GOD�but�the�LORD�GOD�of�Abraham,�Isaac,�and�Jacob;�that�I�desire�to�be�GOD�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,�as�distinguished�from�all�the�nations�of�the�earth,�that�are�not�the�Israel�of�GOD,�as�distinguished�from�all�the�nations�of�the�earth,�that�are�not�the�Israel�of�GOD,�as�distinguished�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