Deuteronomy 26:7
So we called out to the LORD, the God of our fathers; and the LORD heard our voice and saw our affliction, toil, and oppression.
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.

A Syrian ready to perish was my father.
Such was the confession required of every priest of Israel when he presented, before the altar, the offering of first-fruits. It was, therefore, in the midst of abundance, a memorial of former destitution, and an acknowledgment of utter unworthiness, under circumstances of peculiar obligation. The text is capable of divers renderings; but take whichever we may, the lesson is the same. It teaches us, that when the Divine promises are all fulfilled, and our salvation is complete, we are still to remember the past (Isaiah 51:1). The connection between acceptable thanksgiving and profound humiliation is a fact which none but a Pharisee would dare to disregard, and which it behoves the Christian to bear in mind in all his devout meditations and religious exercises. Should pride ever rise within his bosom — "Who maketh thee to differ?" is a consideration which may suffice to put it down: nor will he, if walking in the fear of God, and in the comfort of the Holy Ghost, when, by virtue of his "royal priesthood," he has "boldness to enter into the holiest by the blood of Jesus," forget to say there — "A Syrian ready to perish was my father." The natural philosopher may rejoice that he is not a brute, and a pagan may glory in the attributes peculiar to man, but the devout student learns some very humbling facts concerning the position of our race. Among the rest is this, that, of intelligent beings, man is probably the lowest in the scale. That angels excel us in strength is obvious from everything we know concerning them; and that devils have far greater intellectual power than belongs to man, none acquainted with their devices will be disposed to question. To boast of our mental superiority, then, is but to mingle ignorance with pride. The humiliation which these considerations may be supposed to engender is deepened by the recollection, that our case is not one of poverty alone, but of degradation. Whatever may have been man's original glory, that glory has long since departed. His boast of heraldry is vain; traced back to its earliest antiquity, it bespeaks his ruin. His crest is an inverted crown. And this is his motto — "Man that was in honour abode not." The grace of God works wonders. It copes with depravity, and subdues it. It rescues the sinner from his degradation, and renders him meet to be a partaker of the inheritance of the saints in light. But it also teaches him never to forget, even amidst the splendours of the heavenly temple, to which it ultimately introduces him, the ancient acknowledgment of the adoring Israelite — "A Syrian ready to perish was my father."

(D. E. Ford.)

People
Egyptians, Moses
Places
Beth-baal-peor, Egypt
Topics
Affliction, Cried, Crushing, Cry, Ear, Fathers, Grief, Heareth, Labor, Labour, Lord's, Misery, Note, Open, Oppression, Toil, Voice, Weight
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 26:1-11

     4442   firstfruits

Deuteronomy 26:1-15

     8444   honouring God

Deuteronomy 26:4-11

     8670   remembering

Deuteronomy 26:5-9

     4208   land, divine responsibility

Deuteronomy 26:6-7

     5569   suffering, hardship
     8713   discouragement

Deuteronomy 26:6-8

     8610   prayer, asking God

Deuteronomy 26:7-8

     8614   prayer, answers

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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