Deuteronomy 26:10
And now, behold, I have brought the firstfruits of the land that You, O LORD, have given me." Then you are to place the basket before the LORD your God and bow down before Him.
Sermons
Commemorations of National DeliveranceD. Davies Deuteronomy 26:1-11
The Dedication of the FirstfruitsR.M. Edgar Deuteronomy 26:1-11
The Presentation of the First FruitsJ. Orr Deuteronomy 26:1-11














This interesting ceremony:

1. Reminded the individual that the land and its fruits were God's.

2. Required from him a devout acknowledgment of the fact, with a gift in which the acknowledgment was suitably embodied.

3. Threw him back on the recollection of God's former mercies to his nation.

4. Secured a confession and rehearsal of these from his own lips. It served:

1. To create and deepen religious feeling.

2. To quicken gratitude.

3. To encourage free-will offerings. Two main points -

I. GOD'S MERCIES ARE TO BE GRATEFULLY REMEMBERED. These mercies are many and wonderful (Psalm 40:5). The points dwelt on in this declaration are God's fulfillments of his promises in the increase of the nation (ver. 5), the deliverance from Egypt (vers. 6-8), and the bringing of the people into the land of Canaan (ver. 9), part of the firstfruits of which the worshipper now presented (ver. 10). We have here:

1. National mercies. Since in Israel Church and nation were one:

2. Church mercies.

3. Personal mercies.

A similar review befits every Christian. What causes of thankfulness has he, not only in the remembrance of God's loving-kindness to him personally (Psalm 40:1-4; Psalm 116:1-19), but in the review of God's dealings with his nation, and still more in the consideration of his mercies to the Church! On the one side, our noble constitution, our just laws, our civil and religious liberties, our immunity from war - the fruits of long centuries of struggle and progress. On the other side, the facts on which the Church's existence is founded - the Incarnation; Christ's life, death, resurrection, and ascension; the gift of the Spirit: and. the events of her extraordinary history - the progress she has made, God's goodness in preserving and protecting her, in raising up teachers and leaders, in purifying her by persecutions, in granting revivals, times of reformation, etc.; with the consideration of how in all promises have been fulfilled, prayers answered, deliverances vouchsafed, blessings bestowed, increase made.

II. GOD'S MERCIES ARE TO BE SUITABLY ACKNOWLEDGED.

1. By recital of them before God himself. Acknowledgment of mercies is as much a part of devotion as praise, confession, petition, or even adoration. The value of liturgical forms (within due limits) for purposes of prayer and acknowledgment, is not to be disputed. They

(1) aid memory,

(2) secure comprehensiveness,

(3) guide devotion,

(4) prevent irrelevancy,

(5) create a bond of unity.

Like hymns, they testify to the Church's catholicity amidst diversities of creed and polity. Their disadvantage, if preponderant in worship, is that they check too much the element of spontaneity. They discourage freedom and naturalness in the expression of the heart's feelings. The best form of Church order would probably be a combination of the liturgical with the free and spontaneous elements in worship-the latter decidedly predominating.

2. By free-will offerings. These are needed more than ever. The sphere of the Church's operations is yearly widening.

3. By hospitality and clarity (ver. 11). Underlying all there is, of course, to be personal consecration in heart and life. It is self God wants - the love, reverence, service, devotion of self; not a mere share in self's possessions. Confession (ver. 3), gifts (ver. 10), worship (ver. 10), joy (ver. 11), have their rightful place after that, and as the outcome of it. - J.O.

Thou shalt have a perfect and just weight, measure.
I. ENDEAVOUR TO POINT OUT WHAT CHRISTIANITY REQUIRES OF A MAN IN HIS DEALINGS IN BUSINESS WITH HIS FELLOW MEN.

1. The most rigid adherence to the principles of moral integrity. Truth. Honesty.

2. The exercise of love and kindness.

3. That a man should preserve his soul in peace and patience.

4. That commerce be consecrated and elevated by the spirit of holiness.

II. Having described what a Christian should be in commerce BRIEFLY SHOW WHY HE SHOULD BE IT. All considerations by which religion and morality are commended and enforced are applicable here. The course pointed out is right in itself, what we owe to God and connected with eternal destiny. It is necessary to inherit the kingdom of heaven. It is presented to us in the example of Christ, whom all disciples should imitate. In one word, Christianity requires it; all its precepts, principles, blessings, and prospects require it.

(A. J. Morris.)

Trade is a fluctuating thing; it passed from Tyre to Alexandria, from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam and London — the English rivalling the Dutch; the French are now rivalling both. All nations, almost, are wisely applying themselves to trade, and it behoves those who are in possession of it to take the greatest care that they do not lose it. It is a plant of tender growth; it requires sun and soil and fine seasons to make it thrive and flourish. It will not grow like the palm tree, which, with the more weight and pressure, rises the more. Liberty is a friend to that, as that is a friend to liberty. But the greatest enemy to both in licentiousness, which tramples upon all law and lawful authority, encourages riots and tumults, sticks at nothing to support its extravagance, practises every art of illicit gain, ruins credit and trade, and will ruin liberty itself. Neither kingdoms, commonwealths, public companies, nor private persons, can long carry on a beneficial and flourishing trade without virtue and what virtue teaches — sobriety, industry, frugality, modesty, honesty, punctuality, humanity, charity, the love of our country, and the fear of our God.

(Bp. Newton.)

From these specific instances of justice let us extend our views to justice in general; let us consider its true nature and importance to human society; the obligations we are under to adhere to it inviolably; and the fatal consequences of every deviation. Justice is that virtue which teaches us to respect the rights of others, and to refrain from all injurious acts or purposes.

1. Some rights men are born to — such as the use of their own limbs, the free and uncontrolled exercise of their faculties of body and mind — these faculties, derived from the Author of life, sufficiently speak the intention of the Giver — that they should be freely, but at the same time innocently used — this is the equal birthright of every man.

2. Again, if every human being that God has made has a right to live, to breathe, to move, to think — he must also have a just claim to the product of his labour and his thought.

3. Another source of right springs from mutual, voluntary engagements — expressed, or implied — which ought all to be candidly interpreted, and conscientiously fulfilled.

4. Of all obligations the most binding and indispensable is to do no wrong to any; to hold the rightful claims of our fellow creatures sacred. First, all restraint upon personal liberty exercised by one man upon another — uncompelled by previous aggression — tends wantonly to defeat man's whole destination; and is therefore a daring outrage against the Author of his being. Equally, or rather more unjust and more criminal is it, to forge chains for the mind — to prohibit the use of reason — to compel men to violate their conscience. Next to the undisturbed use of our bodily and mental faculties, the fruits of their exertion, justice maintains inviolable — and consequently enjoins — the exact observance of those civil laws by which the disposal of property is regulated, "not merely for wrath, but for conscience sake." Moreover, independently of government and laws, that those contracts which are entered into for mutual aid and benefit, and without which mankind could not act collectively and in concert, are to be formed on fair and upright principles, and fulfilled with punctuality — is as evident as that man was created to be a social being, and that no one should undermine that mutual confidence and that willingness to combine and to cooperate together, on which the common good so manifestly depends. Nor do commercial or pecuniary concerns form the only province of justice. She is equally solicitous to render unto all their dues of every kind. She abstains as carefully from violating another's reputation as his property; of which, indeed, it often constitutes the most valuable part; and as scrupulously shuns taking any unfair advantage in the most secret transaction, as in the sight of all the world. Who is not sensible of the discordant and tumultuous state into which mankind would fall were justice to take her flight? Selfishness and rapine on all sides prevailing in a short time little would remain for the one to covet or the other to prey upon and monopolise. Justice is essential not only to the comfort, but to the subsistence of the species. But where neither the eye of man can penetrate, nor the hand of man can reach — there the claims of justice are felt by the truly upright; the reasonable expectations of their fellow creatures weighed in an impartial scale, and answered with the same conscientious care and unswerving rectitude, as if they were defined by the strictest statutes, and enforced by the severest penalties. Far beyond all formal compacts, all legal obligations, is the demand of reason and conscience on the just man. In comparing his own rights with those of others, his justice stretches into the domain of generosity; in comparing the claims of others between themselves his generosity never deviates from impartial justice. So imperceptible are the shades of difference that separate justice from generosity — whether we consider their motives, obligations, or effects — that, amongst the ancient philosophers justice was the common name assigned to both; and denoted the general principle of all the social virtues — and our Saviour comprehends all that is equitable and all that is kind and disinterested in one and the same precept — "Do unto others, as ye would that they should do unto you." I shall only add, that as justice is that virtue which is most essential to every social state, and that state which is reserved for the spirits of the just will be preeminently social; so the habits of justice, which have in this world been interwoven with all their sentiments and actions, must there attain their highest perfection and produce the happiest issue.

(P. Houghton.).

People
Egyptians, Moses
Places
Beth-baal-peor, Egypt
Topics
Basket, Behold, Bow, Bowed, Bring, Firstfruits, First-fruits, Fruit, Fruits, Ground, Hast, O, Placed, Produce, Soil, Thyself, Worship
Outline
1. The confession of him who offers the basket of firstfruits
12. The prayer of him who gives his third year's tithes
16. The covenant between God and his people

Dictionary of Bible Themes
Deuteronomy 26:10

     5138   bowing

Deuteronomy 26:1-11

     4442   firstfruits

Deuteronomy 26:1-15

     8444   honouring God

Deuteronomy 26:4-11

     8670   remembering

Deuteronomy 26:9-10

     8436   giving, of possessions

Deuteronomy 26:10-11

     8624   worship, reasons

Library
The Quiet Land
Gerhard Ter Steegen Deut. xxvi. 9 Stillness midst the ever-changing, Lord, my rest art Thou; So for me has dawned the morning, God's eternal NOW. Now for me the day unsetting, Now the song begun; Now, the deep surpassing glory, Brighter than the sun. Hail! all hail! thou peaceful country Of eternal calm; Summer land of milk and honey, Where the streams are balm. There the Lord my Shepherd leads me, Wheresoe'er He will; In the fresh green pastures feeds me, By the waters still. Well I know them,
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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