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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 26:6 is a foundational declaration within the prescribed firstfruits liturgy, serving as the opening confession of Israel's historical experience before God. It vividly recounts the severe and systematic oppression endured by the Israelites under Egyptian rule, detailing the "evil entreatment," "affliction," and "hard bondage" they suffered. This powerful remembrance of their past suffering is not merely a historical footnote but a crucial element of their national identity and a necessary prelude to acknowledging God's mighty and gracious deliverance, thereby fostering profound gratitude and perpetual reliance on His covenant faithfulness.
CONTEXT
Literary Context: This verse is intricately woven into the liturgical confession (Deuteronomy 26:5-10) that accompanies the offering of firstfruits (Deuteronomy 26:1-11). The act of presenting the first portion of the land's produce to the priest at the central sanctuary was far more than an agricultural rite; it was a profound theological statement of identity and dependence. The confession commences with the worshiper identifying as a "perishing Aramean" (Deuteronomy 26:5), emphasizing their humble, nomadic origins and inherent vulnerability. Verse 6 then immediately transitions to the subsequent period of intense suffering in Egypt, forming the critical initial step in a divinely mandated historical narrative. This narrative culminates in God's powerful intervention and their eventual settlement in the Promised Land. This structured recitation ensures that gratitude for the land's bounty is inextricably linked to the remembrance of God's redemptive acts, grounding their present prosperity in His past grace.
Historical & Cultural Context: The historical backdrop for Deuteronomy 26:6 is the centuries-long enslavement of the Israelite people in Egypt, a period extensively detailed in the book of Exodus. This era was characterized by systematic oppression, forced labor (corvée labor), and genocidal attempts to control and diminish the burgeoning Israelite population. The Egyptians, a powerful and technologically advanced civilization, perceived the rapidly growing Israelite community as a significant threat, leading to increasingly harsh decrees and dehumanizing treatment. For the Israelites, this experience of "hard bondage" (as vividly described in Exodus 1:13-14) was a defining national trauma. Culturally, the practice of remembering and recounting national history, particularly one marked by profound suffering and miraculous divine deliverance, was paramount for forging and maintaining a cohesive collective identity. This confession served as a vital pedagogical tool, ensuring that future generations, who had no direct experience of Egyptian slavery, would internalize their origins and God's enduring faithfulness.
Key Themes: Deuteronomy 26:6 powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. It profoundly underscores the theme of Oppression and Suffering, painting a stark picture of the depths from which God delivered His people, thereby magnifying the glory and scope of His salvation. Central also is Historical Remembrance, a constant Deuteronomic imperative (e.g., Deuteronomy 8:2), ensuring that Israel's identity remained firmly rooted in God's past redemptive acts rather than in their own merit or achievements. This mandated remembrance fosters profound Gratitude for God's provision and unwavering Covenant Faithfulness, as God's dramatic deliverance from Egypt (foreshadowed in this verse and detailed in Exodus 12:51) forms the bedrock of the Mosaic Covenant. The verse implicitly yet powerfully sets the stage for the overarching theme of Divine Deliverance, which immediately follows in the confession, highlighting God's compassionate and decisive response to the cries of His afflicted people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 26:6 employs several impactful literary devices to enhance its message and emotional resonance. The most prominent is Repetition through the use of three distinct yet complementary verbs ("evil entreated," "afflicted," "laid upon us hard bondage") to describe the suffering. This cumulative effect emphasizes the comprehensive, severe, and relentless nature of the Egyptian oppression, ensuring the hearer fully grasps the depth and totality of Israel's plight. This repetition also creates a strong sense of Pathos, evoking profound sympathy and a deep emotional connection to the historical suffering, which in turn magnifies the glory and necessity of the subsequent divine deliverance. Furthermore, the verse functions as a concise piece of Historical Narrative, serving as a mnemonic device within a liturgical context. Its succinct yet powerful description ensures that the foundational story of Israel's origins and God's redemptive work is remembered, recited, and internalized across generations, thereby solidifying national identity and theological understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 26:6 serves as a profound theological anchor, reminding Israel, and by extension, all believers, of God's unwavering character as a compassionate deliverer. The recounting of severe oppression is not meant to wallow in past pain but to magnify the glory of God's intervention. It underscores that God hears the cries of the oppressed and acts decisively on behalf of His people, not because of their inherent merit, but because of His steadfast covenant faithfulness and boundless mercy. This historical memory cultivates a deep sense of humility and gratitude, preventing entitlement and fostering a perpetual reliance on divine grace. It also establishes a crucial theological precedent: God is inherently opposed to injustice and bondage, and His redemptive work consistently involves freeing those who are enslaved or suffering, demonstrating His active concern for the vulnerable.
REFLECTION AND APPLICATION
Deuteronomy 26:6, though rooted in ancient Israel's history, resonates deeply with the universal human experience of suffering and the divine promise of deliverance. For believers today, it serves as a powerful reminder that God is intimately acquainted with our struggles, whether they be spiritual bondage to sin, emotional affliction, systemic injustice, or personal despair. Just as God heard the cries of Israel and acted decisively to deliver them, He remains attentive and active in the lives of His people in every generation. This verse calls us to cultivate a posture of profound gratitude by intentionally remembering the "Egypts" in our own lives—the times of hardship, despair, or spiritual enslavement from which God has graciously delivered us. Such remembrance not only deepens our worship and trust in God's faithfulness but also fuels our empathy for those who are currently suffering injustice or oppression, compelling us to participate in God's ongoing work of liberation, justice, and restoration in the world.
Questions for Reflection
FAQ
Why was it so important for the Israelite to recite this specific historical confession, including the details of their suffering, during the firstfruits ceremony?
Answer: The recitation of this historical confession during the firstfruits ceremony was crucial for several interconnected reasons, forming a profound theological and pedagogical act. Firstly, it served as a powerful act of remembrance and identity formation. By recounting their humble origins as a "perishing Aramean" (Deuteronomy 26:5) and their subsequent suffering in Egypt, the Israelite was reminded that their present prosperity in the Promised Land was not due to their own merit, strength, or agricultural prowess, but solely to God's gracious and powerful intervention. This prevented spiritual amnesia and fostered humility, ensuring they remembered their true source of blessing. Secondly, it was a profound act of gratitude and covenant renewal. The offering of the firstfruits was a tangible expression of thanks for God's provision, and the confession articulated the deep, historical reason for that gratitude: deliverance from dehumanizing bondage into a land of abundance. It reaffirmed their commitment to the covenant with the God who had redeemed them. Thirdly, it served a vital pedagogical purpose, ensuring that the foundational story of God's redemptive work was passed down through generations, maintaining the collective memory of the nation. It reinforced the understanding that God is a compassionate deliverer who hears the cries of the oppressed, a truth essential for their ongoing faithfulness and trust in Him, guarding against the danger of forgetting God's past leading as warned in Deuteronomy 8:11-14.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 26:6, with its vivid portrayal of Israel's "hard bondage" and affliction in Egypt, powerfully foreshadows humanity's universal spiritual enslavement to sin and death. Just as Israel was held captive by an oppressive earthly power, all humanity is born into bondage under the dominion of sin, utterly unable to free themselves from its grip (as articulated in John 8:34 and Romans 6:6). The cries of Israel under Pharaoh find their ultimate echo in the groaning of all creation and humanity under the crushing weight of sin and its devastating consequences. Jesus Christ, the true and greater Moses, enters this bondage not to escape it, but to conquer it from within. His incarnation, suffering, and sacrificial death on the cross constitute the ultimate Exodus, delivering us from the tyranny of sin and the fear of death (as profoundly articulated in Hebrews 2:14-15). We are redeemed not by silver or gold, but by the precious, unblemished blood of Christ (as revealed in 1 Peter 1:18-19), granting us true freedom and access to the ultimate "promised land" of eternal life and communion with God. Our "firstfruits" offering now is a life lived in grateful obedience, standing firm in the glorious liberty Christ has secured for us (as exhorted in Galatians 5:1), a testament to His complete and final deliverance.