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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.
1-11
The Offering of First-Fruits (1451 BC)
简体中文
献初熟之物之例（公元前1451年）
¹ 你进去得了耶和华你 神所赐你为业之地，居住在那里的日子，
² 就要从耶和华你 神赐你的地上，将所收的各种初熟的土产取些来，盛在筐子里，往耶和华你 神所选择要立为他名的居所去，
³ 见当时作祭司的，对他说："我今日向耶和华你的 神明认，我已来到耶和华向我们列祖起誓应许赐给我们的地。"
⁴ 祭司就从你手里接过筐子来，放在耶和华你 神的坛前。
⁵ 你要在耶和华你 神面前陈明说："我祖原是一个将亡的亚兰人，下到埃及寄居。他人口稀少，在那里却成为又大又强、人数众多的国民。
⁶ 埃及人恶待我们，苦害我们，将苦工加在我们身上。
⁷ 于是我们哀求耶和华我们列祖的 神，耶和华听见了我们的声音，看见了我们所受的困苦、劳碌、欺压，
⁸ 耶和华就用大能的手和伸出来的膀臂，并大可畏的事与奇事神迹，领我们出了埃及，
⁹ 将我们领进这地方，把这地赐给我们，就是流奶与蜜之地。
¹⁰ 耶和华啊，现在我将你所赐给我地上初熟的土产带来了。随后你要把筐子放在耶和华你 神面前，向耶和华你的 神下拜。
¹¹ 你和利未人，并在你们中间寄居的，要因耶和华你 神所赐你和你家的一切善物欢乐。
此处：I. 吩咐当行的一件善事——即每年将一筐初熟的果子献给 神（申26:1,2）。除了在逾越节次日为全地献上的"初熟的禾捆"（利23:10）之外，人人还要在收割完毕的五旬节，为自己献上一筐初熟的果子，所以五旬节又称"初熟节"（出34:22），并须以"甘心祭"守节（申16:10）。但犹太人说："初熟之祭若未在那时献上，可在那以后直到冬天之间任何时间补献。"人到田间或葡萄园，在果子成熟之时，要观察那最先成熟的，划记归为初熟之物——小麦、大麦、葡萄、无花果、石榴、橄榄、椰枣，每样取些，同盛一筐，中间以叶相隔，带到 神所选择的地方献给祂。从这律法我们可以学得：1. 当承认 神是一切维系并慰藉我们天然生命之福分的赐予者，因而用这些福分事奉祂、荣耀祂。2. 当舍己。最先成熟的，正是我们最贪恋的；讲究美食的人，总盼望每种果子初上市时先尝为快。"我心渴想那初熟的果子"（弥7:1）。所以 神吩咐他们把这些放在一边归给祂，就是教训他们：当以荣耀祂的名为先，以满足自己的食欲和私欲为后。3. 当将我们所有的首生的和上好的献给 神，正如信祂为众受造之物之首、至善之主那样。凡将少壮的日子和年富力强的光阴分别为圣归给事奉、荣耀 神的人，便是向祂献上初熟之祭，这样的祭祂必喜悦。"我记得你幼年时的恩爱"。
II. 吩咐他们在行此善事时口中所当说的话，作为这礼仪含义的解说，使它成为合理的供奉。献祭者须在将筐子交与祭司之前开始认恩，待祭司将筐子放在坛前作为献给大业主 神的礼物之后，再继续陈明（申26:3,4）。
1. 他必须以一份对 神所赐美地的全权收据开篇（申26:3）："我明认我如今终于来到耶和华起誓赐给我们之地。"这是他们初次进入迦南时最合宜的话；大概他们久居此地之后，便不再拘于此格式。注意：当 神成就了祂的应许，祂期望我们承认这事，以荣耀祂的信实；这就如同把债券交还，正如所罗门所说的（王上8:56）："耶和华所应许赐福的话，没有一句落空。"当我们看见受造之物所带来的安慰是从应许的源泉流出时，这些安慰在我们心中便加倍甘甜。
2. 他必须追念并承认自己所属国家的卑微起源。他们如今无论何等伟大，他本人与他们一同伟大，他们的起头却极其微小，这件事当借这公开的认罪在他们教会各世代中常常记念，免得他们因所得的特权和福分骄傲，反当永远感谢那在他们如此卑微之时施恩拣选他们、将他们升为高的 神。为此他们必须承认两件事：（1）他们共同的祖先出身卑微："我祖原是一个将亡的亚兰人"（申26:5）。雅各在此被称为"亚兰人"（Aramite），因为他在巴旦亚兰住了二十年；他的妻子都是那地的人，他的儿子除了便雅悯之外，都在那里出生；或许认罪者所指的不是雅各本人，而是那作他支派之父的雅各之子。无论如何，父与子都不止一次险些灭亡——因拉班的严酷、以扫的残暴，以及那地的饥荒（这饥荒正是他们下埃及的缘由）。"亚兰人拉班要害死我祖"（迦勒底译本如此）；"几乎把他除灭"（亚拉伯译本如此）。（2）他们国家在婴孩时期的悲惨处境。他们寄居在埃及作客旅，在那里作奴仆服苦（申26:6），且历时甚久：正如他们的祖先被称为"亚兰人"，他们也可以被称为"埃及人"；所以他们占有迦南的权益既已中断如此之久，就不能以任何佃户权利自居。他们在埃及是贫穷、受轻看、受欺压的百姓，所以如今虽富足强盛，也没有理由骄傲、安逸，或忘记 神。
3. 他必须感谢地承认 神的大恩——不但是对他个人的恩，也是对以色列全族的恩。（1）领他们出埃及（申26:7,8）。此处论这事为怜悯之举——"祂看见了我们所受的困苦"；也是大能之举——"祂用大能的手领我们出来"。这是极大的拯救，适合在一切场合记念，特别是在此时；他们不必吝惜给 神献上一筐初熟的果子，因为正是因祂的缘故，他们如今才不必再向残暴的督工报告砖数。（2）使他们定居迦南："祂将我们领进这地"（申26:9）。请注意，他不仅当为自己的份感谢，也当为 神赐给以色列的全国之地感谢；不仅为今年的出产感谢，也为出产这些果实的土地本身感谢——这地是 神恩待赐给他列祖、并定为世袭归给他后裔的。注意：我们在个人享受中所得的安慰，当引导我们为我们在公众的平安和丰盛中所分享的而感恩；在现今的恩典中，我们当为所记念的从前恩典、为所盼望、所期待的将来恩典称颂 神。
4. 他必须将他那一筐初熟的果子献给 神（申26:10）："我将你所赐给我地上初熟的土产带来了"（如同租金的一粒胡椒）作为"你所赐给我之地"的免役地租。注意：我们无论献给 神什么，不过是"把从你而得的献给你"（代上29:14）。我们既从祂领受如此之多，就当殷勤思想可以怎样报答祂。他把筐子放在 神面前；祭司作为 神的收纳者，得享初熟之物，作为他们职任的所得和事奉的工价（民18:12）。
III. 献祭者在礼仪结束时受命：1. 当将荣耀归给 神："你要向耶和华你的 神下拜。"他的初熟之物若不伴随进一步的敬拜之举，就不蒙悦纳。谦卑、敬畏、感恩的心，才是 神所看中所要求的；若无此心，我们尽可以装满一筐也无益处。"人若为免献此心，或以此代之，纵将全家所有的财物全舍了，也必被全然藐视。"2. 当使自己与家人同得安慰："你要因……一切善物欢乐"（申26:11）。 神的旨意是要我们喜乐——不仅在我们赴祂圣会的敬拜中喜乐，也在我们享受祂护理所赐的恩赐中喜乐。 神所赐的任何善物，祂的旨意都是要我们尽可以从中得着最舒心的享用，却仍当溯本求源，将一切归功于那万般安慰的泉源。
英文原文
The Offering of First-Fruits (1451 BC)
¹ And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and possessest it, and dwellest therein;
² That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the LORD thy God shall choose to place his name there.
³ And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us.
⁴ And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God.
⁵ And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:
⁶ And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:
⁷ And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression:
⁸ And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:
⁹ And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.
¹⁰ And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:
¹¹ And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.
Here is, I. A good work ordered to be done, and that is the presenting of a basket of their first-fruits to God every year, De 26:1,2. Besides the sheaf of first-fruits, which was offered for the whole land, on the morrow after the passover (Le 23:10), every man was to bring for himself a basket of first-fruits at the feast of pentecost, when the harvest was ended, which is therefore called the feast of first-fruits (Ex 34:22), and is said to be kept with a tribute of free-will-offering, De 16:10. But the Jews say, "The first-fruits, if not brought then, might be brought any time after, between that and winter." When a man went into the field or vineyard at the time when the fruits were ripening, he was to mark that which he observed most forward, and to lay it by for first-fruits, wheat, barley, grapes, figs, pomegranates, olives, and dates, some of each sort must be put in the same basket, with leaves between them, and presented to God in the place which he should choose. Now from this law we may learn, 1. To acknowledge God as the giver of all those good things which are the support and comfort of our natural life, and therefore to serve and honour him with them. 2. To deny ourselves. What is first ripe we are most fond of; those that are nice and curious expect to be served with each fruit at its first coming in. My soul desired the first ripe fruits, Mic 7:1. When therefore God appointed them to lay those by for him he taught them to prefer the glorifying of his name before the gratifying of their own appetites and desires. 3. To give to God the first and best we have, as those that believe him to be the first and best of beings. Those that consecrate the days of their youth, and the prime of their time, to the service and honour of God, bring him their first-fruits, and with such offerings he is well pleased. I remember the kindness of thy youth.
II. Good words put into their mouths to be said in the doing of this good work, as an explication of the meaning of this ceremony, that it might be a reasonable service. The offerer must begin his acknowledgment before he delivered his basket to the priest, and then must go on with it, when the priest had set down the basket before the altar, as a present to God their great landlord, De 26:3,4.
1. He must begin with a receipt in full for the good land which God had given them (De 26:3): I profess that I have come now at last, after forty years' wandering, unto the country which the Lord swore to give us. This was most proper to be said when they came first into Canaan; probably when they had been long settled there they varied from this form. Note, When God has made good his promises to us he expects that we should own it, to the honour of his faithfulness; this is like giving up the bond, as Solomon does, 1Ki 8:56, There has not failed one word of all his good promise. And our creature-comforts are doubly sweet to us when we see them flowing from the fountain of the promise.
2. He must remember and own the mean origin of that nation of which he was a member. How great soever they were now, and he himself with them, their beginning was very small, which ought thus to be kept in mind throughout all the ages of their church by this public confession, that they might not be proud of their privileges and advantages, but might for ever be thankful to that God whose grace chose them when they were so low and raised them so high. Two things they must own for this purpose:—(1.) The meanness of their common ancestor: A Syrian ready to perish was my father, De 26:5. Jacob is here called an Aramite, or Syrian, because he lived twenty years in Padan-Aram; his wives were of that country, and his children were all born there, except Benjamin; and perhaps the confessor means not Jacob himself, but that son of Jacob who was the father of his tribe. However it be, both father and sons were more than once ready to perish, by Laban's severity, Esau's cruelty, and the famine in the land, which last was the occasion of their going down into Egypt. Laban the Syrian sought to destroy my father (so the Chaldee), had almost destroyed him, so the Arabic. (2.) The miserable condition of their nation in its infancy. They sojourned in Egypt as strangers, they served there as slaves (De 26:6), and that a great while: as their father was called a Syrian, they might be called Egyptians; so that their possession of Canaan being so long discontinued they could not pretend any tenant-right to it. A poor, despised, oppressed people they were in Egypt, and therefore, though now rich and great, had no reason to be proud, or secure, or forgetful of God.
3. He must thankfully acknowledge God's great goodness, not only to himself in particular, but to Israel in general. (1.) In bringing them out of Egypt, De 26:7,8. It is spoken of here as an act of pity—he looked on our affliction; and an act of power—he brought us forth with a mighty hand. This was a great salvation, fit to be remembered upon all occasions, and particularly upon this; they need not grudge to bring a basket of first-fruits to God, for to him they owed it that they were not now bringing in the tale of bricks to their cruel task-masters. (2.) In settling them in Canaan: He hath given us this land, De 26:9. Observe, He must not only give thanks for his own lot, but for the land in general which was given to Israel; not only for this year's profits, but for the ground itself which produced them, which God had graciously granted to his ancestors and entailed upon his posterity. Note, The comfort we have in particular enjoyments should lead us to be thankful for our share in public peace and plenty; and with present mercies we should bless God for the former mercies we remember and the further mercies we expect and hope for.
4. He must offer to God his basket of first-fruits (De 26:10): "I have brought the first-fruits of the land (like a pepper-corn) as a quit-rent for the land which thou hast given me." Note, Whatever we give to God, it is but of his own that we give him, 1Ch 29:14. And it becomes us, who receive so much from him, to study what we shall render to him. The basket he set before God; and the priests, as God's receivers, had the first-fruits, as perquisites of their place and fees for attending, Nu 18:12.
III. The offerer is here appointed, when he has finished the service, 1. To give glory to God: Thou shalt worship the Lord thy God. His first-fruits were not accepted without further acts of adoration. A humble, reverent, thankful heart is that which God looks at and requires, and, without this, all we can put in a basket will not avail. If a man would give all the substance of his house to be excused from this, or in lieu of it, it would utterly be contemned. 2. To take the comfort of it to himself and family: Thou shalt rejoice in every good thing, De 26:11. It is the will of God that we should be cheerful, not only in our attendance upon his holy ordinances, but in our enjoyments of the gifts of his providence. Whatever good thing God gives us, it is his will that we should make the most comfortable use we can of it, yet still tracing the streams to the fountain of all comfort and consolation.
12-15
Appropriation of Tithes (1451 BC)
简体中文
第三年十分之一的分派（主前1451年）
¹² 每逢三年，就是十分取一之年，你取完了一切土产的十分之一，要分给利未人、寄居的和孤儿寡妇，使他们在你城中可以吃得饱足。 ¹³ 你又要在耶和华你神面前说：我已将圣物从我家里拿出来，给了利未人和寄居的，与孤儿寡妇，是照你所吩咐我的一切命令；我没有违背你的命令，也没有忘记这些事； ¹⁴ 我守丧的时候没有吃这圣物，不洁的时候也没有拿出去为任何不洁之用，也没有为死人分毫送去；但我听从了耶和华我神的话，照你所吩咐我的一切而行。 ¹⁵ 求你从天上你圣别的居所垂顾，赐福给你的百姓以色列，和你所赐给我们的地，就是你向我们列祖起誓应许那流奶与蜜之地。
关于第三年当如何处理他们的十分之一，我们前面已有律法（申14:28-29）。前两年本应在节期中特例用于饮宴的第二十分之一，到了第三年当用于在家款待穷人。因为这事是在祭司的视线之外行的，并且对百姓的诚实寄予极大的信任，要他们照律法分给利未人、寄居的和孤儿（申26:12），所以要求他们：当他们在下一个节期在耶和华面前显现时，要在那里（如同起誓一般）以敬虔的方式证明自己已全然遵行，并对所托之事忠心。
I. 他们当庄重宣告如下内容（申26:13-14）：1. 没有囤积任何圣物："我已将圣物从我家里拿出来"，如今所余的只是我自己当得的部分。2. 穷人，尤其是贫穷的传道人、贫穷的客旅和贫穷的寡妇，都按诫命得了他们当得的份。神既借着他的护理将我们一切所有的赐给我们，理当借着他的律法指引其用途；虽然如今我们不像他们当年那样在收入上有如此明确的分别归派，但总的来说，我们仍受命从所有的财物中周济穷人；这样行了，并非这样不行，万物才于我们是洁净的。那时我们才能享受我们所有的安乐，因为神已从中得了他当得的份。这是不可违背的诫命，纵然借口忘记也不可（申26:13）。3. 这十分之一没有误用于任何世俗用途，更没有用于任何恶用途。这似乎是指另外两年那归主人自己吃的十分之一；他们必须声明：（1）守丧时没有吃这圣物，那时他们因哀悼死者通常是不洁的；或他们没有勉强地吃，不像那些终日在黑暗中吃饭的人。（2）没有亵渎地将之挪作世俗用途，因为这不是他们自己的。（3）没有为死人献上，不是为尊敬他们的死人神明，也不是盼望这能对已故的亲友有益。如今要求他们在三年之终作这庄重宣告，便是对他们的约束，要他们忠心办理，因为他们知道必被召来如此自洁。我们的智慧乃是常常保持无亏的良心，好使交账之时能毫无瑕疵地昂首。犹太人说，这关乎自己正直的宣告当低声而作，因为它形同自夸；但前面那关乎神恩惠的承认当高声而作，以荣耀神。那不敢作此宣告的人，必须献上他的赎愆祭（利5:15）。
II\. 在这庄重宣告之上，他们还要加上庄重的祷告（申26:15），不是专为自己，而是为神的百姓以色列；因为在公共的平安与繁荣中，每一个人都得以繁荣平安。我们从此当学习在祷告中存顾念公众的心，为地土和邦国——我们英国的以色列——以及为普世教会与神摔跤求福；在我们的祷告中，我们当记念普世教会，视之为神的以色列民（加6:16）。在这祷告中，我们受教：1. 当举目仰望那居于圣别居所中的神，由此推知圣洁宜乎他的居所，他必在贴近他的人中得分别为圣。2. 当倚靠神的恩惠和他恩眷的眷注，以此为使我们和我们百姓得福的充分保障。3. 当视神竟垂顾像以色列这样伟大尊荣的群体为奇妙的俯就；这是"垂顾"。4. 当恳切求神赐福他的百姓以色列，并赐福他所赐给我们的地。因为地若不出土产，或虽出土产，若不同时有神，就是我们的神，赐福给我们，我们从中能得什么安慰呢（诗67:6）？
英文原文
Appropriation of Tithes (1451 BC)
¹² When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;
¹³ Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them:
¹⁴ I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the LORD my God, and have done according to all that thou hast commanded me.
¹⁵ Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.
Concerning the disposal of their tithe the third year we had the law before, De 14:28,29. The second tithe, which in the other two years was to be spent in extraordinaries at the feasts, was to be spent the third year at home, in entertaining the poor. Now because this was done from under the eye of the priests, and a great confidence was put in the people's honesty, that they would dispose of it according to the law, to the Levite, the stranger, and the fatherless (De 26:12), it is therefore required that when at the next feast after they appeared before the Lord they should there testify (as it were) upon oath, in a religious manner, that they had fully administered, and been true to their trust.
I. They must make a solemn protestation to this purport, De 26:13,14. 1. That no hallowed things were hoarded up: "I have brought them away out of my house, nothing now remains there but my own part." 2. That the poor, and particularly poor ministers, poor strangers, and poor widows, had had their part according to the commandment. It is fit that God, who by his providence gives us all we have, should by his law direct the using of it, and, though we are not now under such particular appropriations of our revenue as they then were, yet, in general, we are commanded to give alms of such things as we have; and then, and not otherwise, all things are clean to us. Then we may take the comfort of our enjoyments, when God has thus had his dues out of them. This is a commandment which must not be transgressed, no, not with an excuse of its being forgotten, De 26:13. 3. That none of this tithe had been misapplied to any common use, much less to any ill use. This seems to refer to the tithe of the other two years, which was to be eaten by the owners themselves; they must profess, (1.) That they had not eaten of it in their mourning, when, by their mourning for the dead, they were commonly unclean; or they had not eaten of it grudgingly, as those that all their days eat in darkness. (2.) That they had not sacrilegiously alienated it to any common use, for it was not their own. And, (3.) That they had not given it for the dead, for the honour of their dead gods, or in hope of making it beneficial to their dead friends. Now the obliging of them to make this solemn protestation at the three years' end would be an obligation upon them to deal faithfully, knowing that they must be called upon thus to purge themselves. It is our wisdom to keep conscience clear at all times, that when we come to give up our account we may lift up our face without spot. The Jews say that this protestation of their integrity was to be made with a low voice, because it looked like a self-commendation, but that the foregoing confession of God's goodness was to be made with a loud voice to his glory. He that durst not make this protestation must bring his trespass-offering, Le 5:15.
II. To this solemn protestation they must add a solemn prayer (De 26:15), not particularly for themselves, but for God's people Israel; for in the common peace and prosperity every particular person prospers and has peace. We must learn hence to be public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our English Israel, and for the universal church, which we are directed to have an eye to in our prayers, as the Israel of God, Ga 6:16. In this prayer we are taught, 1. To look up to God as in a holy habitation, and thence to infer that holiness becomes his house, and that he will be sanctified in those that are about him. 2. To depend upon the favour of God, and his gracious cognizance, as sufficient to make us and our people happy. 3. To reckon it wonderful condescension in God to case an eye even upon so great and honourable a body as Israel was. It is looking down. 4. To be earnest with God for a blessing upon his people Israel, and upon the land which he has given us. For how should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith God, even our own God, gives us his blessing? Ps 67:6.
16-19
Israel Reminded of the Covenant (1451 BC)
简体中文
提醒以色列记念圣约（主前1451年）
¹⁶ 耶和华你的神今日吩咐你行这些律例、典章，所以你要尽心、尽性谨守遵行。
¹⁷ 你今日认耶和华为你的神，应许行他的道，谨守他的律例、诫命、典章，听从他的话。
¹⁸ 耶和华今日照他所应许你的，也认你为他的子民，使你谨守他的一切诫命；
¹⁹ 又使你超过他所造的万民，在称赞、美名、尊荣上都显为高；又使你归耶和华你神为圣洁的民，正如他所说的。
摩西在此提出两件事，以强固这一切诫命：1. 这些都是神的命令（申26:16）。它们不是他自己智慧的产物，也不是凭他自己任何权柄所设立的，而是无限的智慧所制定的，万王之王的大能使之对以色列生效：『耶和华你的神吩咐你，所以你按本分和感恩都有义务顺从他；你若违背，必自取危险。这些既是他的律法，所以你当遵行，因为赐给你正是为此：要遵行而不可争辩，要遵行而不可退缩；不可漫不经心、假冒为善地遵行，而要尽心尽性——你的全心、全魂——地遵行。』2. 他们与神所立的约，使他们有责任遵守这些诫命。他不仅坚持神对他们的主权，更坚持神在他们身上的产业权，以及他们与神所建立的关系。这约是相互的，按双向都约束人去顺服。(1.) 好叫我们履行我们这一方的约，达成此约的本意（申26:17）：你今日认耶和华——即耶和华——为你的神，你的君王和主宰。他既以无可争辩的权利如此是，也借你自己的同意而是。他们借着听受他的话已经隐含地如此行了，从前已经明明地如此行过（出24:1-8），如今在他们离别之前还要再行一次（申29:1）。如今这既在忠于自己的话上，也在对君王的本分上，约束我们谨守他的律例和诫命。我们既已认耶和华为我们的神，若不存敬畏的心遵行他的命令，就是真正的自食其言，背信弃义地违背最神圣的盟约。(2.) 好叫神那一方的约也得成全，其本意也得应验（申26:18,19）：耶和华已经认你为他的segullah——他特有的子民——正如他所应许你的，即按照那应许的真实本意和含义。如今他们的顺服不仅是这恩典的条件和继续的条件（他们若不顺服，神必不认他们，必弃绝他们），更是这恩典的主要目的。『他认你为子民，正是为要使你谨守他的诫命，使你在信仰上既有最好的指引，也有最好的鼓励。』如此，我们是蒙拣选以致顺服（彼前1:2），在创世以前就拣选了我们，使我们在他面前成为圣洁（弗1:4），洁净我们作特有的子民，使我们不仅行善，更在善事上热心（多2:14）。神认他们为特有子民，此处说他有两层目的（申26:19）：要使他们崇高；而为达此目的，要使他们圣洁；因为圣洁才是真正的尊荣，也是通向永远尊荣的唯一道路。[1.] 使他们超过万民之上。我们在今世所能得的最高尊荣，就是与神立约、住在他的事奉中。他们必第一在称赞上崇高；因神必悦纳他们，这才是真正的称赞（罗2:29）。他们的朋友必羡慕他们（番3:19,20）。第二，在美名上崇高，有人以为这是指那称赞的延续和恒久——一个不被剪除的名。第三，在尊荣上崇高，即在财富与权势的一切优越上，使他们比邻邦为大。参耶13:11。[2.] 使他们成为圣洁的民，归神为圣，奉献与他，常常事奉他。神收纳他们作他的子民，正是以此为旨；所以他们若不守他的诫命，便是徒受这一切恩典。
英文原文
Israel Reminded of the Covenant (1451 BC)
¹⁶ This day the LORD thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul.
¹⁷ Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:
¹⁸ And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments;
¹⁹ And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the LORD thy God, as he hath spoken.
Two things Moses here urges to enforce all these precepts:—1. That they were the commands of God, De 26:16. They were not the dictates of his own wisdom, nor were they enacted by any authority of his own, but infinite wisdom framed them, and the power of the King of kings made them binding to them: "The Lord thy God commands thee, therefore thou art bound in duty and gratitude to obey him, and it is at thy peril if thou disobey. They are his laws, therefore thou shalt do them, for to that end were they given thee: do them and not dispute them, do them and not draw back from them; do them not carelessly and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul." 2. That their covenant with God obliged them to keep these commands. He insists not only upon God's sovereignty over them, but his propriety in them, and the relation wherein they stood to him. The covenant is mutual, and it binds to obedience both ways. (1.) That we may perform our part of the covenant, and answer the intentions of that (De 26:17): "Thou hast avouched and solemnly owned and confessed the Lord Jehovah to be thy God, thy Prince and Ruler. As he is so by an incontestable right, so he is by thy own consent." They did this implicitly by their attendance on his word, had done it expressly (Ex 24:1-8), and were now to do it again before they parted, De 29:1. Now this obliges us, in fidelity to our word, as well as in duty to our Sovereign, to keep his statutes and his commandments. We really forswear ourselves, and perfidiously violate the most sacred engagements, if, when we have taken the Lord to be our God, we do not make conscience of obeying his commands. (2.) That God's part of the covenant also may be made good, and the intentions of that answered (De 26:18,19): The Lord has avouched, not only taken, but publicly owned thee to be his segullah, his peculiar people, as he has promised thee, that is, according to the true intent and meaning of the promise. Now their obedience was not only the condition of this favour, and of the continuance of it (if they were not obedient, God would disown them, and cast them off), but it was also the principal design of this favour. "He has avouched thee on purpose that thou shouldest keep his commandments, that thou mightest have both the best directions and the best encouragements in religion." Thus 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. Two things God is here said to design in avouching them to be his peculiar people (De 26:19), to make them high, and, in order to that, to make them holy; for holiness is true honour, and the only way to everlasting honour. [1.] To make them high above all nations. The greatest honour we are capable of in this world is to be taken into covenant with God, and to live in his service. They should be, First, High in praise; for God would accept them, which is true praise, Ro 2:29. Their friends would admire them, Zep 3:19,20. Secondly, High in name, which, some think, denotes the continuance and perpetuity of that praise, a name that shall not be cut off. Thirdly, High in honour, that is, in all the advantages of wealth and power, which would make them great above their neighbours. See Jer 13:11. [2.] That they might be a holy people, separated for God, devoted to him, and employed continually in his service. This God aimed at in taking them to be his people; so that, if they did not keep his commandments, they received all this grace in vain.
本章是摩西在临别之际交付以色列人当守之具体律例的结语；此后所记的，乃是关于印证与批准的内容。在本章之中：I. 摩西赐给他们一份认信的仪文，供那献上初熟果子之筐的人诵读，申 26:1-11。II. 在分配第三年十分之一之物后当献的宣告与祈祷，申 26:12-15。III. 他以双重方式将所赐的一切诫命系于他们身上：1. 凭神的权柄："不是我，乃是耶和华你的神吩咐你遵守这些律例"，申 26:16。2. 凭神与他们之间彼此所立的圣约，申 26:17-19 等。