Chapter 26

1 The confession of him that offereth the basket of firstfruits. 12 The prayer of him that giveth his third year’s tithes. 16 The covenant between God and the people.

1. Come in. That is, settled in the Holy Land. This form of expression has already been used a number of times (ch. 17:14).

2. The first. On the law of first fruits see Num. 18:12; Deut. 18:4.

Unto the place. A portion of the first ripe fruits was to be taken in a basket, brought to the sanctuary, and given to the priest on duty.

3. Thou shalt go. That is, at the time of the three great feasts (Ex. 23:14–16). In later times the worshipers were to bring their offerings to the Temple in Jerusalem for these feasts, praising God in His sanctuary. With confession of sin and grateful prayer they were to acknowledge God’s goodness in bringing them out of Egyptian bondage into the Promised Land.

4. Before the altar. The priest waved the basket and placed it before the Lord, in acknowledgment of Jehovah’s ownership of the land. This ceremony was to be one of joy in God, as the Giver of harvest, peace, and prosperity. The principle of returning to God a portion of the blessings received from Him is one stated by the apostle Paul for Christians to emulate (1 Cor. 16:2; 2 Cor. 8:7–9).

5. A Syrian ready to perish. Literally, “a wandering Aramean” (RSV). This is a reference to the humble origin of the nation, to Rebekah and Leah, who were from Padan-aram (Gen. 25:20), and to Jacob, who spent a number of years there (Gen. 29 to 31). Laban, Jacob’s uncle, was designated as “the Syrian,” literally “the Aramean” (Gen. 25:20; 28:5, 6; 31:20, 24). The expression translated “ready to perish” was used animals that strayed and became lost (Deut. 22:3; 1 Sam. 9:3, 20), and also of men lost (Ps. 119:176) and in danger of perishing (Job 6:18). The nomadic origin of Israel is the point to which Moses refers here.

Down into Egypt. See Gen. 46:26; 47:4 for the journey to Egypt and for their fewness in number at that time.

A nation. See Ex. 1:7, 9, 12, 20. Jacob is pictured as a Syrian or Aramean, in part because of his long residence in northern Mesopotamia, whence Abraham had come to Canaan (Gen. 11:31). From this small beginning emerged a great nation. The presentation of the first fruits commemorated the deliverance of the first-born from Egypt.

6. Afflicted us. The blessing of God that cause them to increase so rapidly, became also the reason for severe persecution by the Egyptians (Ex. 1:9–14; cf. Num. 20:15).

7. The Lord heard. See Ex. 2:23–25; 3:7–9; 4:31; Num. 20:16.

8. Brought us forth. See chs. 4:34; 7:19; 16:3.

9. This place. See ch. 1:1, 5.

Milk and honey. See on Ex. 3:8; see also Deut. 6:3.

10. Set it. That is, give it to the priest, who would present it to the Lord (v. 4).

Worship. The acknowledgement of God’s gracious mercies is a vital part of worship. Jehovah is a covenant-keeping God who faithfully carries out His promises. His people can scarcely do less than express their appreciation for His faithfulness. Literally, “bow down,” that is, prostrate thyself (Gen. 37:10; Ex. 11:8; Lev. 26:1; Isa. 60:14).

11. Rejoice. There was to be feasting and rejoicing at the time of offering the first fruits. Not only the immediate family but Levites, neighbors, and strangers might be invited to share in the bounties of heaven (mentioned in chs. 12:6, 7; 16:10–12).

12. The third year. In the third year a “tithe” was to be given to the local poor (see on ch. 14:28, 29), in addition to that always paid to the Levites. God did not forget the less fortunate, nor should His people do so.

They may eat. The legalist or moralist might speak of the poor as suffering on account of their own shortcomings. It is true, of course, that not all are as careful, energetic, or diligent as they might be. But if they are in need they are not to be passed by on that account. God deliberately placed the Levites in a position of dependence on their brethren, as a challenge to the liberality of Israel.

13. I have brought. Such a confession of duty fulfilled was to be a yearly privilege. The poor, with the Levite, were to be provided for. The offerer affirmed that God’s claims on him had been fully met, that the “tithe” had been dutifully paid as designated by God, to be applied in harmony with His instructions. As long as the “tithe” remained in a private home, that home was in debt to God. He could not bless that family until the debt had been discharged in full.

14. My mourning. Probably in connection with ceremonial uncleanness for the dead (see Lev. 7:20; 21:1; cf. Hosea 9:4). Various circumstances might produce uncleanness, and thereby “mourning,” rendering it impossible for that person to appear before God with rejoicing. Not only would the person involved be ceremonially unclean, but the consecrated things themselves would become unclean if he partook of them while in his “unclean” state (see on Deut. 14:23–26).

For any unclean use. Or, “while I was unclean” (RSV). He would not deliberately put the “tithe” to an “unclean” use.

For the dead. Or, “to the dead” (RSV). From ancient times the heathen believed that the dead could be made happy by gifts of food and other things of which they might be in need. It is noteworthy that the Hebrew religion not only made no provision for such rites, but, as here, specifically excluded them. In heathen lands the custom of placing food at the grave of the deceased as a gift to his “spirit” (see Tobit 4:17; Ecclus. 30:18) is still practiced, as in India and China.

Perhaps the expenses incident to a funeral were heavy, and the temptation to use part of the “tithe” in meeting these expenses would in all probability not be uncommon.

15. Look down. A plea for God’s gracious regard. It is, as well, a devout acknowledgement of the exalted position of God, far above all human habitation, and of the fact that all blessings are from Him. Compare the words of David before the congregation (1 Chron. 29:11–13). See also 2 Chron. 30:27; Isa. 63:15; Jer. 25:30; Zech. 2:13.

Bless. The word thus translated means “to kneel.” One derived noun means “knee,” and another, “a blessing.” The expression “bless God” presents the picture of worship to God on bended knee.

As thou swarest. A grateful acknowledgement of God’s unswerving loyalty to His covenant and faithfulness to all His promises. Not only is Jehovah able to fulfill His promises, but it is impossible that He could ever fall short of perfection in carrying them out (see v. 3, also chs. 1:8; 6:3).

16. Statutes. The various words used in this text comprehend all the requirements God made of His people, in respect to not only religious duties but also civil and social. Moses refers to their stay “in the valley over against Beth-peor” (ch. 3:29), where he presented to the people all the laws that had been revealed to him in Horeb. Here begins a solemn charge to all the people. It is a reminder that they had entered into covenant relation with God, that in so doing they had assumed the most solemn obligations. And on His part Jehovah promised to bless them.

Keep and do them. Their part in the solemn covenant. This is a call to sincerity of life with respect to the covenant relationship (see chs. 4:6; 7:12).

17. Thou hast avouched. In Hebrew the statement thus introduced is most emphatic: “Thou hast this day caused Jehovah to proclaim that He is to thee thy God.” This was accomplished by Israel listening to the recitation of all the requirements of the covenant, and acknowledging their own obligation to abide by them.

18. The Lord hath avouched. This parallels the emphatic expression of v. 17. It reads, literally, “Jehovah hath this day caused thee to say that thou art to Him a people of possession,” that is, His own private possession.

Peculiar people. See on Ex. 19:5; 1 Peter 2:9. The same Hebrew word here translated “peculiar” appears also in Ex. 19:5; Deut. 7:6. In 1 Chron. 29:3 the word is translated “own proper good”; and in Mal. 3:17, “jewels.”

Promised. Both parties assumed obligations. The covenant was mutual, and the promise, as at Sinai, was conditional Ex. 19:5–8; 24:3, 7.

19. High. See Deut. 28:1 and on Gen. 17:1. The adjective here translated “high” is one of the names of God (see Gen. 14:18-20, 22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; Ps. 9:2; Isa. 14:14). In the divine purpose the name of the Most High is placed upon God’s people (Num. 6:27).

Honour. The word thus translated is from the verb “to beautify,” “to glorify.” The derived noun means “turban,” “headdress,” originally, an “ornament.” For other instances of the translation of the same word see Isa. 46:13; 62:3. Note the inward significance of this as expressed by Christ (John 17:10), and its application as touching the church today, as commented on by the apostle Peter (1 Peter 2:9, 10).

Thus closes the so-called Book of the Covenant, and with it, Moses’ second oration.

Ellen G. White comments

5    PP 526

8     6T 9

8-11PP 526

11   MH 281

12   PP 530

17-19PK 18; 6T 222

18, 19  MH 283

19   DA 28; Ed 40