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Commentary on Deuteronomy 26 verses 1–11
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 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.
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, Kg1 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.
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 almost destroyed him, so the Arabic. (2.) 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.
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. (2.) 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.
4.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, Ch1 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.
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 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.
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SUMMARY
Deuteronomy 26:1 serves as a foundational preamble, setting the stage for the detailed instructions regarding the presentation of firstfruits and tithes in the Promised Land. This verse articulates the pivotal moment of Israel's entry into and settlement within the land promised by God, emphasizing that this land is a divine gift and an inheritance. It thereby establishes the theological framework for the subsequent acts of grateful worship and acknowledgement of God's sovereign provision, underscoring the reciprocal relationship between divine blessing and human obedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 26:1 employs several effective literary devices that enhance its theological impact. The most prominent is Prolepsis (or anticipation), where Moses speaks of a future event—Israel's entry into and settling of the land—as if it were a certainty, thereby instilling confidence and reinforcing the unshakeable nature of God's covenant promises. The verse also utilizes rich Covenant Language, particularly in the phrase "the LORD thy God giveth thee," which explicitly links the land to Yahweh's covenant relationship with Israel, emphasizing His role as the faithful and benevolent Provider. Furthermore, the progression from "come in" to "possessest" to "dwellest" creates a sense of Climax or Gradation, illustrating the sequential stages of God's promise fulfillment, moving from initial entry to secure, permanent habitation. This sequential phrasing also serves as a form of Emphasis, underscoring the comprehensive nature of the divine gift and the responsibilities that accompany it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 26:1 serves as a profound theological statement on God's unwavering faithfulness and the gracious nature of His covenant. It unequivocally establishes that the Promised Land is not a reward earned by Israel's merit or military might, but rather a sovereign, unmerited inheritance bestowed by Yahweh. This foundational truth underscores His unwavering commitment to the promises made to Abraham, Isaac, and Jacob. This divine gift forms the indispensable basis for all subsequent commands regarding worship and obedience; Israel's prescribed response of bringing firstfruits and tithes is presented as a natural outflow of grateful acknowledgment for God's sovereign and benevolent provision. The verse thus sets a precedent for understanding all blessings, both material and spiritual, as originating from God's benevolent hand, calling humanity to a posture of humility, thanksgiving, and faithful stewardship.
REFLECTION AND APPLICATION
Deuteronomy 26:1 offers timeless and profound principles for contemporary believers, calling us to a deeper understanding of divine provision and human response. Just as the Israelites were called to remember and acknowledge God as the ultimate source of their inheritance and provision, so too are we challenged to cultivate a heart of profound gratitude for all that we have received. This verse serves as a powerful reminder that true security, peace, and flourishing come not from our own efforts, achievements, or accumulated wealth, but solely from God's gracious hand. It compels us to recognize that every blessing in our lives—be it spiritual, material, relational, or vocational—is fundamentally a gift, an "inheritance" from the Lord. This recognition should naturally lead to a life characterized by worship, faithful stewardship, and generous obedience, where our resources, talents, and our very lives are offered back to God in thanksgiving. It encourages us to live with an active awareness of God's past faithfulness, which strengthens our trust in His future provision and prompts us to live in a manner that honors Him in every sphere of life.
Questions for Reflection
FAQ
What is the significance of the land being called an "inheritance"?
Answer: The term "inheritance" (Hebrew: nachalah, H5159) is profoundly significant because it emphasizes that the land of Canaan was not something Israel earned through conquest or merit, but rather a sovereign, unmerited gift from God. It signifies a divinely allocated possession, rooted in God's unbreakable covenant promises to Abraham, Isaac, and Jacob (e.g., Genesis 15:18). This theological understanding underscores God's absolute faithfulness and boundless grace, establishing that Israel's presence and prosperity in the land were entirely dependent on His benevolent provision, not their own strength or righteousness. It also implies a permanent, divinely secured possession, distinguishing it from temporary occupation.
Why is this verse placed at the beginning of the section on firstfruits and tithes?
Answer: Deuteronomy 26:1 serves as a foundational preamble, establishing the essential theological basis for the commands regarding firstfruits and tithes that immediately follow. By emphasizing that the land is a divine "inheritance" and a gracious gift from "the LORD thy God," the verse frames the subsequent acts of worship—the offering of firstfruits and tithes—as a direct, grateful response to God's gracious provision. It ensures that Israel understands that their agricultural bounty and overall prosperity are not merely the result of their labor but a direct blessing from God. Therefore, bringing the firstfruits and tithes is not just a ritual obligation, but a tangible expression of acknowledging God's sovereignty, His faithfulness in fulfilling His promises, and their utter dependence upon Him for all sustenance and blessing (see Deuteronomy 26:10).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 26:1, with its profound emphasis on a promised land given as an inheritance, finds its ultimate and spiritual fulfillment in Jesus Christ. While the physical land of Canaan was a tangible, temporal expression of God's faithfulness to Old Testament Israel, it ultimately pointed to a greater, eternal inheritance. Believers in Christ are no longer defined by a geographical land but by their spiritual union with Him, through whom they receive an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Just as God "gave" the land to Israel, He has supremely "given" us His Son, and in Him, "we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will" (Ephesians 1:11). The "possessing" and "dwelling" in the land foreshadow the spiritual reality of believers "possessing" the boundless blessings of salvation and "dwelling" in Christ, experiencing His rest and peace—a rest far greater and more enduring than that offered by the physical land (Hebrews 4:9-10). Jesus is the ultimate "land" where God's people find their true home, security, and the abundant, eternal life, making Him the glorious fulfillment of all God's promises, including the promise of an eternal inheritance (2 Corinthians 1:20).