Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Deuteronomy 26 Introduction
First-fruits must be offered to God, Deuteronomy 26:1, Deuteronomy 26:2. The form of confession to be used on the occasion, Deuteronomy 26:3-11. The third year's tithe to be given to the Levites and the poor, Deuteronomy 26:12, and the form of confession to be used on this occasion, Deuteronomy 26:13-15. The Israelites are to take Jehovah for their God, and to keep his testimonies, Deuteronomy 26:16, Deuteronomy 26:17. And Jehovah is to take them for his people, and make them high above all the nations of the earth, Deuteronomy 26:18, Deuteronomy 26:19.
INTRODUCTION TO Deuteronomy 26
This chapter treats of the basket of firstfruits to be brought and presented to the Lord, and the confession to be made along with it, Deuteronomy 26:1; and of the declaration to be made on the third year, the year of tithing, and the prayer annexed to it, Deuteronomy 26:12; and of the covenant made in a solemn manner between God and the people of Israel, Deuteronomy 26:16.
Presentation of Firstfruits
When settled in the land Israel shall take of the first of the fruit in a basket to the One Altar (Deuteronomy 26:1 f.); and coming to the priest shall declare to God their arrival in the land He sware to give them and the priest shall set the basket before the Altar (Deuteronomy 26:3 f.). In prayer Israel shall solemnly recall their history from their nomad Aramean origins, their descent to Egypt, their growth there and bitter bondage, their deliverance and guidance to this fertile land (Deuteronomy 26:5-9); and setting the firstfruits before God they shall worship and rejoice in the good He has given, along with their households, Levites and gçrîm (Deuteronomy 26:10 f.). Deuteronomy 26:1 f. show evidence of expansion (see on Deuteronomy 26:2). Deuteronomy 26:3 f. raise a more serious question. To the going to the sanctuary (Deuteronomy 26:2, as in Deuteronomy 12:5, Deuteronomy 14:25) they add a coming to the priest, and assign to him a part of the procedure which Deuteronomy 26:10 assigns to the worshippers; also they partly anticipate the worshippers’ profession to God in Deuteronomy 26:5 ff.[148] It is possible that, like Deuteronomy 21:5 (q.v.), they are a later insertion from a time when the rights of the priests were more emphasised and elaborated. But whatever answer be given to this textual question, other problems remain: the relation of this first or reshîth (a) to the reshîth assigned by Deuteronomy 18:4 to the priests (cp. H, Leviticus 23:20 which assigns to the priests the bread of the bikkûrîm or firstfruits); and (b) to the tithes, Deuteronomy 14:22 ff.
[148] This point is not so clear as the others. The older commentators take the worshippers profession in Deuteronomy 26:3 as a natural introduction to that in 5 ff. So also Cullen, p. 81.
(a) Is all the reshîth intended here for the priests (Dillm., Dri., W. R. Smith, Rel. Sem. 220 f.), or is some or all of it to be consumed by the worshippers at the ritual meal which formed part of such pilgrimage-feasts (Deuteronomy 12:7; Deuteronomy 12:18, Deuteronomy 14:23; Deuteronomy 14:26)? In favour of the former hypothesis are these:—(1) Deuteronomy 26:10 f. say that the reshîth is to be set down before God and do not even hint that the worshippers shall partake of it; (2) Deuteronomy 18:4 assigns the reshîth (of corn, wine, oil, fleece) to the priests. In that case the meal of the worshippers would be that of the pilgrimage-feast at which the reshîth was presented; some think the Feast of Weeks (Dri., Berth., etc.), but by its date the wine and oil were not ready.
(b) What was the relation of the reshîth to the tithes, presented at the sanctuary two years out of every three? The reasons for identifying them (Steuern., Nowack, Heb. Arch. ii. 126) are insufficient; those for distinguishing them are stronger but also not conclusive:—(1) If they were the same it is difficult to see why D should use two different terms for them without explanation; and even the LXX translators distinguish the two, tithes δεκάτη, reshîth ἀπαρχή. (2) The tithes were to be consumed by the worshippers; if they were too large to be carried to the sanctuary they might be converted into money, to be spent there on foods for the worshippers (Deuteronomy 14:23-27), the priest no doubt getting his share; but (as we have seen) the reshîth fell wholly to the priests (Deuteronomy 18:4). Ambiguity, however, rises from the direction in Deuteronomy 26:2, that it is part of the reshîth which is to be put into a basket and laid before God; for this renders it possible to argue that this was just part of the tithes. In the obscurity which rests upon the earlier history of the tithes in Israel (see Add. Note to Deuteronomy 14:22 ff.) the question cannot be dogmatically answered. It is possible that the reshîth is rather to be identified with the terumah, contribution (EVV. ‘heave-offering’) of the hand, Deuteronomy 12:6; Deuteronomy 12:11; Deuteronomy 12:17 (Berth.).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 26:1-15.
De 26:1-15.
THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS.
Two liturgical enactments having a clear and close reference to the whole of the preceding legislation, form a most appropriate and significant conclusion to it, namely,
(1) the formal acknowledgment in deed and symbol of God's faithfulness, by presentment of a basket filled with firstfruits, and in word by recitation of the solemn formula prescribed in Deuteronomy 26:3, Deuteronomy 26:5-10; and
(2) the solemn declaration and profession on the part of each Israelite on the occasion of the third tithe Deuteronomy 26:12.
And it shall be, when thou art come in unto the land,.... The land of Canaan, which they were now on the borders of, and just entering into:
which the Lord thy God giveth thee for an inheritance; which is often mentioned, to observe that it was not through their merits, but his gift, that they should enjoy the land; and the rather here to enforce the following law concerning the basket of firstfruits:
and possessest it, and dwellest therein; not only had entered into it, but got the possession of it, and settled there. This shows as Jarchi observes, that they were not bound to the firstfruits till they had subdued the land and divided it; not as soon as they were in it.
The compression, thanksgiving, and rejoicing before the Lord of him who offereth first-fruits, Deu 26:1-11; as also of the three years’ tithes, Deu 26:12-15. The covenant between God and his people ratified, Deu 26:16-19.
No text from Poole on this verse.
With this chapter Moses concludes the particular statutes which he thought fit to give Israel in charge at his parting with them; what follows is by way of sanction and ratification. In this chapter, I. Moses gives them a form of confession to be made by him that offered the basket of his first-fruits, De 26:1-11. II. The protestation and prayer to be made after the disposal of the third year's tithe, De 26:12-15. III. He binds on all the precepts he had given them, 1. By the divine authority: "Not I, but the Lord thy God has commanded thee to do these statutes," De 26:16. 2. By the mutual covenant between God and them, De 26:17-19, etc.