Deuteronomy 26:19
And to make you high above all nations which he has made, in praise, and in name, and in honor; and that you may be an holy people to the LORD your God, as he has spoken.
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26:16-19 Moses here enforces the precepts. They are God's laws, therefore thou shalt do them, to that end were they given thee; do them, and dispute them not; do them, and draw not back; do them, not carelessly and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul. We forswear ourselves, and break the most sacred engagement, if, when we have taken the Lord to be our God, we do not make conscience of obeying his commands. 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. Holiness is true honour, and the only way to everlasting honour.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 Exodus 24:7; Joshua 24:14-25, 14. I have not eaten thereof in my mourning—in a season of sorrow, which brought defilement on sacred things; under a pretense of poverty, and grudging to give any away to the poor.

neither … for any unclean use—that is, any common purpose, different from what God had appointed and which would have been a desecration of it.

nor given ought thereof for the dead—on any funeral service, or, to an idol, which is a dead thing.

No text from Poole on this verse. 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, Deuteronomy 7:6.

And to make thee high above all nations which he hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the LORD thy God, as he hath spoken.
19. and to make thee high above all nations, etc.] As remarked above on Deuteronomy 26:17, this belongs properly not to Israel’s but to Jehovah’s declaration. High or highest, cp. Deuteronomy 15:6, Deuteronomy 28:1.

which he hath made] Psalm 86:9. For a similar assertion in Deut. of Jehovah’s supreme providence, see Deuteronomy 4:19.

for a praise, and for a name, and for an honour] As in R.V. marg., cp. Jeremiah 13:11 b. That is a praise, etc., to Himself; Berth, prefers ‘to other nations,’ who must acknowledge Israel’s excellence and superiority.

and that thou wilt be an holy people] This continues naturally the people’s declaration in Deuteronomy 26:18. Holy people, Deuteronomy 7:6, Deuteronomy 14:2; Deuteronomy 14:21, Deuteronomy 28:9; cp. J, Exodus 19:6, holy nation (gôi for ‘am), to which passage the phrase as he hath spoken (possibly editorial) refers.Verse 19. - (Cf. Jeremiah 13:11; Jeremiah 33:9; Zephaniah 3:19, 20.) An holy people (cf. Exodus 19:5, 6). "The sanctification of Israel was the design and end of its election of God, and would be accomplished in the glory to which the people of God were to be exalted" (Keil).

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 (Deuteronomy 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 (Deuteronomy 14:22.). לעשׂר is the infinitive Hiphil for להעשׂר, as in Nehemiah 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 Genesis 27:7, simply prayer before God the omnipresent One, who is enthroned in heaven (Deuteronomy 26:15), and blesses His people from above from 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 Leviticus 21:22. בּער 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).
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