Text -- Leviticus 27:10-34 (NET)

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal and its substitute will be holy. 27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest, 27:12 and the priest will establish its conversion value, whether good or bad. According to the assessed conversion value of the priest, thus it will be. 27:13 If, however, the person who made the vow redeems the animal, he must add one fifth to its conversion value.

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him.

Redemption of Vowed Fields

27:16 “‘If a man consecrates to the Lord some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, a homer of barley seed being priced at fifty shekels of silver. 27:17 If he consecrates his field in the jubilee year, the conversion value will stand, 27:18 but if he consecrates his field after the jubilee, the priest will calculate the price for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, he must add to it one fifth of the conversion price price and it will belong to him. 27:20 If he does not redeem the field, but sells the field to someone else, he may never redeem it. 27:21 When it reverts in the jubilee, the field will be holy to the Lord like a permanently dedicated field; it will become the priest’s property. 27:22 “‘If he consecrates to the Lord a field he has purchased, which is not part of his own landed property, 27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay the conversion value on that jubilee day as something that is holy to the Lord. 27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property. 27:25 Every conversion value must be calculated by the standard of the sanctuary shekel; twenty gerahs to the shekel.

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 27:27 If, however, it is among the unclean animals, he may ransom it according to its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord. 27:29 Any human being who is permanently dedicated must not be ransomed; such a person must be put to death.

Redemption of the Tithe

27:30 “‘Any tithe of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems part of his tithe, however, he must add one fifth to it. 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 27:33 The owner must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, both the original animal and its substitute will be holy. It must not be redeemed.’”

Final Colophon

27:34 These are the commandments which the Lord commanded Moses to tell the Israelites at Mount Sinai.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 27:10

Two words expressing the same thing more emphatically, that is, he shall in no wise change it, neither for one of the same, nor of another kind: partly because God would preserve the reverence of consecrated things, and therefore would not have them alienated, and partly to prevent abuses of them who on this pretence might exchange it for the worse.

Wesley: Lev 27:10

That is, both the thing first vowed, and the thing offered or given in exchange. This was inflicted upon him as a just penalty for his levity in such weighty matters.

Wesley: Lev 27:11

Either for the kind, or for the quality of it; if it were such an one as might not be offered.

Wesley: Lev 27:14

By a vow, for of that way and manner of sanctification he speaks in this whole chapter.

Wesley: Lev 27:15

Which he might the better do, because the priests did usually put a moderate rate upon it.

Wesley: Lev 27:16

That is, which is his by inheritance, because particular direction is given about purchased lands, Lev 27:22. And he saith, part of it, for it was unlawful to vow away all his possessions, because thereby he disabled himself from the performance of divers duties, and made himself burdensome to his brethren.

Wesley: Lev 27:16

That is, according to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return.

Wesley: Lev 27:16

shekels - Not to be paid yearly, 'till the year of jubilee, but once for all, as is most probable, Because here is no mention of any yearly payment, but only of one payment. Because it is probable that lands were moderately valued, that men might be rather encouraged to make such vows, than deterred by excessive impositions. But if this were yearly rent, it was an excessive rate, and much more than the land ordinarily yielded. For an omer is but the tenth part of an ephah, about a pottle of our measure, which quantity of seed would not extend very far, and in some lands would yield but an inconsiderable crop, especially in barley, which was cheaper than wheat and which for that reason, among others, may be mentioned rather than wheat.

Wesley: Lev 27:17

That is, immediately after the year of jubilee is past.

Wesley: Lev 27:17

Now mentioned, of fifty shekels for an omer of barley seed.

Wesley: Lev 27:17

That is, that price shall be paid without diminution.

Wesley: Lev 27:18

That is, some considerable time after. The defalcation from the full price of fifty shekels shall be more or less as the years are more or fewer.

Wesley: Lev 27:20

When the priest shall set a price upon it, and offer it to him in the first place to redeem it: or, rather and, for this seems to be added by way of accumulation, if he, that is, the priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and have sold the field to another man - He shall for ever lose the benefit of redemption.

Wesley: Lev 27:21

That is, out of the possession of the other man to whom the priest sold it.

Wesley: Lev 27:21

For their maintenance. Nor is this repugnant to that law, that the priests should have no inheritance in the land, Num 18:20, for that is only spoken of, the tribe of Levi in general, in reference to the first division of the land, wherein the Levites were not to have a distinct part of land, as other tribes had; but this doth not hinder, but some particular lands might be vowed and given to the priests, either for their own benefit, or for the service of the sanctuary.

Wesley: Lev 27:22

His patrimony or inheritance.

Wesley: Lev 27:23

That is, the price which thou, O Moses, by my direction hast set in such cases.

Wesley: Lev 27:23

As much as it is worth, for that space of time between the making of the vow and the year of jubilee: for he had no right to it for any longer time, as the next verse tells us.

Wesley: Lev 27:23

As that which is to be consecrated to God instead of the land redeemed by it.

Wesley: Lev 27:25

About 2s. 6d.

Wesley: Lev 27:26

By vow; because it is not his own, but the Lord's already, and therefore to vow such a thing to God is a tacit derogation from, and an usurpation of the Lord's right, and a mocking of God by pretending to give what we cannot withhold from him.

Wesley: Lev 27:26

Under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see, 1Sa 1:11.

Wesley: Lev 27:27

That is, if it be the first-born of an unclean beast, as appears from Lev 27:26, which could not be vowed, because it was a first-born, nor offered, because it was unclean, and therefore is here commanded to be redeemed or sold.

Wesley: Lev 27:27

And the price thereof was given to the priests, or brought into the Lord's treasury.

Wesley: Lev 27:28

That is, nothing which is absolutely devoted to God with a curse upon themselves or others, if they disposed not of it according to their vow; as the Hebrew word implies.

Wesley: Lev 27:28

That is, only to be touched or employed by the priests, and by no other persons; no not by their own families, for that was the state of the most holy things.

Wesley: Lev 27:29

Not by men, as some would elude It; but of men, for it is manifest both from this and the foregoing verses, that men are here not the persons devoting, but devoted to destruction, either by God's sentence, as idolaters, Exo 22:20; Deu 23:15, the Canaanites, Deu 20:17, the Amalekites, Deu 25:19, and 1Sa 15:3, 1Sa 15:26, Benhaded, 1Ki 20:42, or by men, in pursuance of such a sentence of God, as Num 21:2-3, Num 31:17, or for any crime of an high nature, as Jdg 21:5; Jos 17:15. But this is not to be generally understood, as some have taken it, as if a Jew might by virtue of this Text, devote his child or his servant to the Lord, and thereby oblige himself to put them to death. For this is expressly limited to all that a man hath, or which is his, that is, which he hath a power over. But the Jews had no power over the lives of their children or servants, but were directly forbidden to take them away, by that great command, thou shalt do no murder. And seeing he that killed his servant casually by a blow with a rod was surely to be punished, as is said, Exo 21:20, it could not be lawful wilfully to take away his life upon pretence of any such vow as this. But for the Canaanites, Amalekites, &c. God the undoubted Lord of all men's lives, gave to the Israelites a power over their persons and lives, and a command to put them to death. And this verse may have a special respect to them or such as them.

Wesley: Lev 27:30

There are divers sorts of tithes, but this seems to be understood only of the ordinary and yearly tithes belonging to the Levites, as the very expression intimates, and the addition of the fifth part in case of redemption thereof implies.

Wesley: Lev 27:32

Either, The tither's rod, it being the manner of the Jews in tithing to cause all their cattle to pass through some gate or narrow passage, where the tenth was marked by a person appointed for that purpose and reserved for the priest. Or, the shepherd's rod, under which the herds and flocks passed, and by which they were governed and numbered. See Jer 33:13; Eze 20:37.

Wesley: Lev 27:34

This has reference to the whole book. Many of these commandments are moral: others ceremonial and peculiar to the Jewish economy: Which yet are instructive to us, who have a key to the mysteries that are contained in them. Upon the whole, we have cause to bless God, that we are not come to mount Sinai, that we are not under the dark shadows of the law, but enjoy the clear light of the gospel. The doctrine of our reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ, and him crucified. And we may praise him, that we are not under the yoke of the law, but under the sweet and easy instructions of the gospel, which pronounces those the true worshippers, that worship the Father in spirit and in truth, by Christ only, who is our priest, temple, altar, sacrifice, purification and all.

JFB: Lev 27:9-13

A clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent--it must be sacrificed--or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast--such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.

JFB: Lev 27:14-15

In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.

JFB: Lev 27:16-24

In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason for this remarkable difference was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it, in order to prevent a patrimonial inheritance going out from any family in Israel.

JFB: Lev 27:26-27

These, in the case of clean beasts, being consecrated to God by a universal and standing law (Exo 13:12; Exo 34:19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (Lev 27:11-12).

JFB: Lev 27:28-29

This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose.

JFB: Lev 27:29

This announcement imported not that the person was to be sacrificed or doomed to a violent death; but only that he should remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecc 5:4) and to encourage serious and considerate reflection in all matters between God and the soul (Luk 21:4).

JFB: Lev 27:30-33

This law gave the sanction of divine authority to an ancient usage (Gen 14:20; Gen 28:22). The whole produce of the land was subjected to the tithe tribute--it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See Pro 3:9; 1Co 9:11; Gal 6:6).

JFB: Lev 27:32

This alludes to the mode of taking the tithe of cattle, which were made to pass singly through a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the back of every tenth beast, whether male or female, sound or unsound.

JFB: Lev 27:34

The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (Rom 10:4; Heb 4:2; Heb 12:18). They imposed a burdensome yoke (Act 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Gal 3:24].

Clarke: Lev 27:10

He shall not alter it, nor change it, a good for a bad, etc. - Whatever was consecrated to God by a vow, or purpose of heart, was considered from that moment as the Lord’ s property; to change which was impiety; to withhold it, sacrilege. Reader, hast thou ever dedicated thyself, or any part of thy property, to the service of thy Maker? If so, hast thou paid thy vows? Or hast thou altered thy purpose, or changed thy offering? Has he received from thy hands a bad for a good? Wast thou not vowed and consecrated to God in thy baptism? Are his vows still upon thee? Hast thou "renounced the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh?"Dost thou feel thyself bound "to keep God’ s holy will and commandments, and walk in the same all the days of thy life?"Was not this thy baptismal covenant? And hast thou renounced It? Take heed! God is not mocked: that which thou sowest, thou shalt also reap. If thou rob God of thy heart, he will deprive thee of his heaven.

Clarke: Lev 27:11

Any unclean beast - See on Lev 27:2 (note).

Clarke: Lev 27:13

Shall add a fifth part - This was probably intended to prevent rash vows and covetous redemptions. The priest alone was to value the thing; and to whatever his valuation was, a fifth part must be added by him who wished to redeem the consecrated thing. Thus, if the priest valued it at forty shekels, if the former owner redeemed it he was obliged to give forty-eight.

Clarke: Lev 27:14

Shall sanctify his house - The yearly rent of which, when thus consecrated, went towards the repairs of the tabernacle, which was the house of the Lord.

Clarke: Lev 27:16

Some part of a field - Though the preceding words are not in the text, yet it is generally allowed they should be supplied here, as it was not lawful for a man to vow his whole estate, and thus make his family beggars, in order to enrich the Lord’ s sanctuary: this God would not permit. The rabbins teach that the land or field, whether good or bad, was valued at forty-eight shekels, for all the years of the jubilee, provided the field was large enough to sow a homer of barley. The חמר chomer was different from the עמר omer : the latter held about three quarts, the former, seventy-five gallons three pints; See the note on Exo 16:16. Some suppose that the land was rated, not at fifty shekels for the whole of the years of the jubilee, for this would be but about 3s. per annum; but that it was rated according to its produce, fifty shekels for every homer of barley it produced.

Clarke: Lev 27:21

As a field devoted - It is חרם cherem , a thing so devoted to God as never more to be capable of being redeemed. See on Lev 27:29 (note).

Clarke: Lev 27:25

Shekel of the sanctuary - A standard shekel; the standard being kept in the sanctuary to try and regulate all the weights in the land by. See Gen 20:16; Gen 23:15.

Clarke: Lev 27:28

No devoted thing - shall be sold or redeemed - This is the חרם cherem , which always meant an absolute unredeemable grant to God.

Clarke: Lev 27:29

Which shall be devoted of men - Every man who is devoted shall surely be put to death; or, as some understand it, be the Lord’ s property, or be employed in his service, till death. The law mentioned in these two verses has been appealed to by the enemies of Divine revelation as a proof, that under the Mosaic dispensation human sacrifices were offered to God; but this can never be conceded. Had there been such a law, it certainly would have been more explicitly revealed, and not left in the compass of a few words only, where the meaning is very difficult to be ascertained; and the words themselves differently translated by most interpreters. That there were persons, devoted to destruction under the Mosaic dispensation, is sufficiently evident, for the whole Canaanitish nations were thus devoted by the Supreme Being himself, because the cup of their iniquity was full; but that they were not sacrificed to God, the whole history sufficiently declares. Houbigant understands the passage as speaking of these alone; and says, Non alios licebat anathemate voveri, quam Chananaeos, quos jusserat Deus ad internecionem deleri . "It was not lawful to devote any persons to death but the Canaanites, whom God had commanded to be entirely extirpated."This is perfectly correct; but he might have added that it was because they were the most impure idolaters, and because the cup of their iniquity was full. These God commanded to be put to death; and who can doubt his right to do so, who is the Maker of man, and the Fountain of justice? But what has this to do with human sacrifices? Just nothing. No more than the execution of an ordinary criminal, or a traitor, in the common course of justice, has to do with a sacrifice to God. In the destruction of such idolaters, no religious formality whatever was observed; nor any thing that could give the transaction even the most distant semblance of a sacrifice. In this way Jericho was commanded to be destroyed, Jos 6:17, and the Amalekites, Deu 25:19; 1Sa 15:3 : but in all these cases the people commanded to be destroyed were such sinners as God’ s justice did not think proper to spare longer. And has not every system of law the same power? And do we not concede such power to the civil magistrate, for the welfare of the state? God, who is the sovereign arbiter of life and death, acts here in his juridical and legislative capacity; but these are victims to justice, not religious sacrifices. It may be necessary just farther to note that two kinds of vows are mentioned in this chapter: -

1.    The נדר neder , (see on Leviticus 7 (note))., which comprehends all those things which, when once devoted, might be redeemed at a certain price, according to the valuation of the priest

2.    The חרם cherem , those things vowed to God of which there remained no power of redemption; they were most holy, i. e., so absolutely devoted to God that they could neither be changed, alienated, nor redeemed: probably because no mental reservation had been made, as in the above case may be supposed. On this ground the word was afterward applied to the most solemn and awful kind of excommunication, meaning a person so entirely devoted to the stroke of vindictive justice, as never to be capable of receiving pardon; and hence the word may be well applied in this sense to the Canaanites, the cup of whose iniquity was full, and who were consigned, without reprieve, to final extermination.

Clarke: Lev 27:30

All the tithe of the land - This God claims as his own; and it is spoken of here as being a point perfectly settled, and concerning which there was neither doubt nor difficulty. See my view of this subject Gen 28:22 (note), to which I do not see the necessity of adding any thing.

Clarke: Lev 27:32

Whatsoever passeth under the rod - The signification of this verse is well given by the rabbins: "When a man was to give the tithe of his sheep or calves to God, he was to shut up the whole flock in one fold, in which there was one narrow door capable of letting out one at a time. The owner, about to give the tenth to the Lord, stood by the door with a rod in his hand, the end of which was dipped in vermilion or red ochre. The mothers of those lambs or calves stood without: the door being opened, the young ones ran out to join themselves to their dams; and as they passed out the owner stood with his rod over them, and counted one, two, three, four, five, etc., and when the tenth came, he touched it with the coloured rod, by which it was distinguished to be the tithe calf, sheep, etc., and whether poor or lean, perfect or blemished, that was received as the legitimate tithe."It seems to be in reference to this custom that the Prophet Ezekiel, speaking to Israel, says: I will cause you to pass under the rod, and will bring you into the bond of the covenant - you shall be once more claimed as the Lord’ s property, and be in all things devoted to his service, being marked or ascertained, by especial providences and manifestations of his kindness, to be his peculiar people.

Clarke: Lev 27:34

These are the commandments - This conclusion is very similar to that at the end of the preceding chapter. I have already supposed that this chapter should have followed the 25th, and that the 26th originally terminated the book. Mr. Ainsworth, the whole of whose writings are animated with the spirit of piety, concludes this book with the following excellent remarks: -

"The tithes in Israel being thus sanctified by the commandment of God to his honor, the maintenance of his ministers, and the relief of the poor, it taught them and teaches us to honor the Lord with our substance, (Pro 3:9), acknowledging him to be the author of all our increase and store; (Deu 8:13-18; Hos 2:8); to honor his Ministers, and to communicate unto them in all good things, (1Ti 5:17, 1Ti 5:18; Gal 6:6), that they who sow unto us spiritual things should reap our carnal things, (1Co 9:11), and to give Alms of such things as we have, that all things may be clear unto us, (Luk 11:41), yea, even to sell that we have, and give alms; to provide ourselves bags that wax not old, a treasure in the heavens that faileth not. Luk 12:33."They who forget their Maker, his ministers, and the poor, are never likely to hear that blessed word in the great day: "Come, ye blessed of my Father, inherit the kingdom prepared for you; for I was hungry, and ye gave me meat; thirsty, and ye gave me drink; naked, and ye clothed me; sick and in prison, and ye came unto me.

Reader, thou hast now gone through the whole of this most interesting book; a book whose subject is too little regarded by Christians in general. Here thou mayest discover the rigid requisitions of Divine justice, the sinfulness of sin, the exceeding breadth of the commandment, and the end of all human perfection. And now what thinkest thou of that word, "Whatsoever the law saith, it saith to them who are under the law?"Rom 3:19. But who are under the law - the condemning power of the pure, rigid, moral law of God? Not the Jews only, but every soul of man: all to whom it is sent, and who acknowledge it as a Divine revelation, and have not been redeemed from the guilt of sin by the grace of our Lord Jesus Christ; for "cursed is every one that continueth not in all things that are written in the book of the law to do them."By this law then is the knowledge, but not the cure, of sin. Here then what God saith unto thee: "If therefore perfection were by the Levitical priesthood, (for under it the people received the law), what farther need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law; Heb 7:11, Heb 7:12. Now of the things which we have spoken, this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man; Heb 8:1, Heb 8:2. For it is not possible that the blood of bulls and of goats should take away sins; Heb 10:4. But Christ being come a high priest of good things to come, - neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. And for this cause he is the Mediator of the New Testament, that, by means of death, they which are called might receive the promise of eternal inheritance. And without shedding of blood is no remission. So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, without sin, unto salvation;"Heb 9:11, Heb 9:12, Heb 9:15, Heb 9:22, Heb 9:28. We see then that Christ was the End of the law for righteousness (for justification) to every one that believeth. "Unto him, therefore, who hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."Rev 1:5, Rev 1:6

Sections in the Book of Leviticus, carried on from Exodus, which ends with the Twenty-Third

The Twenty-Fourth, called ויקרא valyikra , begins Lev 1:6, and ends Lev 6:7

The Twenty-Fifth, called צו tsav , begins Lev 6:8, and ends Lev 8:36

The Twenty-Sixth, called שמיני shemini , begins Lev 9:1, and ends Lev 11:47

The Twenty-Seventh, called תזריע tazria , begins Lev 12:1, and ends Lev 13:59

The Twenty-Eighth, called מצרע metsora , begins Lev 14:1, and ends Lev 15:33

The Twenty-Ninth, called אחרי מות acharey moth , begins Lev 16:1, and ends Lev 18:30

The Thirtieth, called קדשים kedoshim , begins Lev 19:1, and ends Lev 20:27

The Thirty-First, called אמר emor , begins Lev 21:1, and ends Lev 24:23

The Thirty-Second, called בהר סיני behar Sinai , begins Lev 25:1, and ends Lev 26:2

The Thirty-Third, called בחקתי bechukkothai , begins Lev 26:3, and ends Lev 27:34

These sections, as was observed on Exodus, have their technical names from some remarkable word, either in the first or second verse of their commencement

Calvin: Lev 27:11

11.And if it be any unclean beast Moses now, in the second place, treats of brute animals; which God commands to be sacrificed to Him, if they are suitable for it, and does not suffer the vow to be altered. But if they be imperfect or unclean, He lays down the rule for their redemption. But the question here arises, How it can be allowable to vow what God had forbidden to be offered to Him, and so had prohibited from being brought into the temple, as being unclean? Surely if it had entered into any one’s mind to sacrifice an unclean animal, the superstition would be rejected, nay, there would be need of expiation. But here, in my opinion, another kind of offering is adverted to, which did not vitiate the sacrifices and service of God by being contrary to the injunctions of His Law. There was therefore nothing strange in His accepting such a vow, though He punishes its levity by a pecuniary fine. Besides, suppose a strong and well-tried horse was in danger, his master made a vow that if it were saved he would be bound to pay its price; and so also in the other cases. To vow was nothing else than to commit to God’s faithfulness and protection whatever they wished to be preserved. Hence the too great commonness of vows, which still it was necessary to discharge in some way, lest God’s sacred name should be exposed to ridicule. This estimation God left to the arbitration of the priest. But if an animal might be offered in sacrifice, no redemption was allowed; and if any one had substituted another animal, or paid the price of it, he was punished for his fraud, for both ( i.e., the animal, and its substitute or price) were consecrated to God. The estimation, which is imposed upon one who had vowed, is irreversible, since God simply commands the Israelites to stand by the judgment of the priest, and to abide by the taxation, as it is called, enjoined upon them as a fixed rule; and, besides, they were to add a fifth part, as an additional fine, to the price appointed by the priest.

Calvin: Lev 27:14

14.And when a man shall sanctify his house A third kind of vows follows, viz., the consecration of houses and lands; under which head also an alternative is appointed, so that religion may not be despised, and still the just possessors should not be driven from their houses, or the lands be rendered useless from the want of cultivation. Those persons vowed their houses, who sought of God for themselves and families that they might inhabit them in health, and safety, and in general prosperity; and he who wished to obtain fertility for his fields, vowed one of ten or twenty acres. Undoubtedly superstitious prayers were sometimes mixed up with this exercise of piety, as if they might acquire favor for themselves by making a bargain with God. Still, inasmuch as the thing was not wrong in itself, God indulgently bore with the errors which could not be very easily corrected, lest, in His hatred of them, He might altogether abolish what was useful and laudable. Hence the redemption both of house and land was permitted. But if any one had committed fraud in selling a piece of land that was vowed, a heavier punishment is added, i.e., that he should go without it for ever. We shall speak more fully elsewhere of the year of jubilee. ³²⁰ At present this must be observed, that, lest the partition of land made by Joshua should ever be altered, since God had clearly shewn that it was done by His authority, God recalled each of the tribes every fiftieth year to their original share, and thus entirely restored the possessors whom poverty had driven out. In proportion, then, to the closeness or remoteness of that year, since possession would be so much the shorter or longer, land was cheap or dear. God does not here measure the fields by the pole or chain, but estimates them simply, as among a rude people, by the seed; viz., if a field in sowing takes a homer ³²¹ of barley, it shall remain in the hands of its possessor if he pays fifty shekels of the sanctuary. We have elsewhere seen that these were double the ordinary shekel. But since vows were often made in the middle or towards the end of the jubilee, a distinction is stated; and God commands the priests to take the time into consideration, and the nearer the jubilee-year may be to diminish so much of the price. Where, however, a fraud had taken place, God would not have the honest purchaser ejected; but, when the jubilee was over, He assigned the field, which had been held for a time in sacrilege, to the priests for ever. Moses compares this consecration to an anathema, which the Hebrews call חרם , cherem, ³²² a word whose radical meaning is destroying or abolishing; for which reason the Latins take a “devoted” thing in a bad sense, as what is destined to final destruction. The law is then extended to lands which had been sold, and which, in the year of jubilee, returned to their former owners; because the first allotment of the land was then wholly restored. For these fields God commands a price to be paid, upon a calculation of the time, so that only the produce and not the fee should be taken into account.

Now, since people have improperly and in foolish mimicry imitated the vows which God permitted to the Jews under the Law, so the Pope, in providing for their redemption, has dared in his diabolical arrogance to rival God. The titulus ³²³ is well-known in the Third Book of Decretals; “ De voto, et ejus redemptione ;” wherein its concocter, whoever he was, has so sought to impose upon the world with his shameless nonsense, as not to hesitate to heap together directly contradictory sentences; and even if there were no contradictions there, still nothing is laid down except how votive pilgrimages are to be redeemed, which plainly appear from Christ’s declaration to be wrong since the preaching of the gospel. (Joh 4:21.) And assuredly it was a marvellous fascination of the devil, that what was said under the Law as to the payment of vows at Jerusalem, should be transferred to Christians, when Christ had pronounced that the time had come when the true worshippers without distinction of place should worship God everywhere in spirit and in truth. If the hired wranglers ³²⁴ of the Pope object that the same rule obtains in the redemption of vows, since a remedy or mitigation must not be denied, if any should be too burdensome or grievous, I answer, that men act wickedly, when they wrest to themselves what God has reserved for His own discretion; for neither under the Law of old was it allowable for a mortal man to alter a vow, unless by His permission. If again they object, that the judgment was given to the priests, here their folly is twice refuted; since they cannot shew that they have been appointed judges; nor can they escape from the accusation of temerity, since without any command they pronounce as to this redemption of vows, whereas the priests of old advanced nothing except from God’s mouth, and according to the fixed rule here laid down.

The exception as to the firstlings and the tithes sufficiently proves that some vows were illicit, and such as God repudiates; and therefore that they must not be made indiscriminately, for it would have been a mere work of supererogation to vow to God what He had already made His own; as we have shewn elsewhere, ³²⁵ where I have inserted this passage. With respect to what is said of the anathema, it must not be understood generally, since it was not lawful to subject a man to it, unless he were worthy of death. This, then, must be restricted to their enemies, whom they were otherwise at liberty to destroy; a notorious example of which was the city of Jericho, with its inhabitants and spoils. Now, since whatever was brought under this anathema was devoted and accursed, God would have it destroyed, nor does He allow of any compensation. Wherefore they anathematized their fields I do not understand, unless perhaps they wished to expiate some crime whereby pollution was contracted.

Calvin: Lev 27:26

26.Only the firstling of the beasts Here a caution is interposed, that none should offer what is already the property of God. For since men are so greatly given to ostentation, and therefore in testifying their piety whitewash two walls, as the saying is, out of the same pot, God provides against this sin by forbidding the first-born to be offered to Him, since that would be to present stolen goods to Him. The sum is, that they should not, by consecrating to God what is already due to Him, steal from Him in their fictitious liberality what is consecrated and not their own. Nor let us be surprised at this law, because this ambition is almost natural to us all, to desire to lay God under obligation by the empty appearance of liberality, and therefore to seek for various grounds of boasting of religious duties, which, after all, are nought. And, undoubtedly, if this restraint had not been put upon the Jews, they would have aimed at the reputation of double zeal by this deceitful oblation, nor would they have scrupled, under the pretext of offering, to deprive God of what was His own.

Calvin: Lev 27:30

30.And all the tithe of the land In these words God shews that in assigning the tithes to the Levites, He ceded His own rights, inasmuch as they were a kind of royal revenue; and thus He bars all complaint, since otherwise the other tribes might have murmured on being unduly burdened. He therefore appoints the priests as His receivers, to collect in His name what could not be refused without impious and sacrilegious fraudulency. In the provision that, where the tithes are redeemed by a money payment, a fifth part should be added to their value, the object is not that the Levites should make a gain of the loss of others; but, because the owners of property craftily aimed at some advantage in this commutation of corn for money, frauds are thus prevented whereby something would be lost to the Levites by this deceptive exchange. On the same grounds He commands that the animals, whatever they might be, should be given as tithe, and does not permit them to be redeemed by money, since, if the choice had been free, no fat or healthy animal would have ever come to the Levites. Therefore, in this law a remedy was applied to avarice and meanness, and not without good cause; for if the proverb be true, that “good laws spring from evil habits,” ²¹⁶ it was necessary that so covetous and ill-disposed a people should be restrained in the path of duty by the utmost severity. And although such careful provision was made for the Levites, yet there was scarcely any period in which they did not suffer from want, and sometimes they wandered about half-starved; nay, after the return from the Babylonish captivity, the memory of so great a blessing did not prevent a part of the tithes from being surreptitiously withheld from them; as God complains in Mal 3:8. Whence it appears that it was not without purpose that the people were so imperiously enjoined to pay them.

Defender: Lev 27:30

Although tithing was not made a part of the ten commandments, it had been practiced as an implicit responsibility toward God since the time of Abraham (Gen 14:20; Num 18:21-32; Deu 12:5-18; Deu 14:22-29; Deu 26:12-15). More than one tithe was evidently expected of the ancient Israelites at certain times. At that time the theocratic government was also the civil government so the tithes probably also included taxes. The practice of tithing is never commanded in the New Testament church although the principle of proportionate giving is strongly suggested (1Co 16:1, 1Co 16:2) and generosity is strongly commended (2Co 9:5-15). In general, most Christians can and should give substantially more than a tithe for the Lord's work, but circumstances vary. God is probably less concerned with how much we give as a measure of our love for Him and His work than with what we keep and spend on ourselves."

TSK: Lev 27:10

Lev. 27:15-33; Jam 1:8

TSK: Lev 27:11

Deu 23:18; Mal 1:14

TSK: Lev 27:12

as thou valuest it, who art the priest : Heb. according to thy estimation, O priest, etc. Lev 27:14

TSK: Lev 27:13

Lev 27:10, Lev 27:15, Lev 27:19, Lev 5:16, Lev 6:4, Lev 6:5, Lev 22:14

TSK: Lev 27:14

sanctify : Lev 27:21, Lev 25:29-31; Num 18:14; Psa 101:2-7

as the priest : Lev 27:12

TSK: Lev 27:15

then he shall add : Lev 27:13

TSK: Lev 27:16

some part : Though the words ""some part""are not expressed, yet it is generally allowed that they should be supplied here; as it was not lawful for a man to alienate in this manner his whole patrimony. He might express his good will for the house of God but he must not impoverish his own family.

of a field : Act 4:34-37, Act 5:4

an homer : or, the land of an homer, etc. i.e. as much land as required a homer of barley to sow it, The homer was very different from the omer ; the latter held about three quarts, the former seventy-five gallons three pints. Isa 5:10; Eze 45:11-14; Hos 3:2

TSK: Lev 27:18

Lev 25:15, Lev 25:16, Lev 25:27, Lev 25:51, Lev 25:52

TSK: Lev 27:19

Lev 27:13

TSK: Lev 27:21

when : Lev 25:10, Lev 25:28, Lev 25:31

devoted : It is cherem , a thing so devoted to God, as never more to be capable of being redeemed. Lev 27:28, Lev 27:29; Deu 13:17; Jos 6:17; Ezr 10:8; Eze 44:29 *marg.

priest’ s : Num 18:14; Eze 44:29

TSK: Lev 27:22

his possession : Lev 25:10, Lev 25:25

TSK: Lev 27:23

Lev 27:12, Lev 27:18

TSK: Lev 27:24

Lev 27:20, Lev 25:28

TSK: Lev 27:25

And all : Lev 27:3

to the shekel : A standard shekel; the standard being kept in the sanctuary, to try and regulate all the weights in the land by.

twenty : Exo 30:13; Num 3:47, Num 18:16; Eze 45:12

TSK: Lev 27:26

the firstling : Heb. first born, etc. As these firstlings were the Lord’ s before, it would have been a solemn mockery to pretend to make them a matter of a singular vow; for they were already appointed, if clean, to be sacrificed.

which : Exo 13:2, Exo 13:12, Exo 13:13, Exo 22:30; Num 18:17; Deu 15:19

TSK: Lev 27:27

and shall add : This was probably intended to prevent rash vows and covetous redemptions. The priest alone was to value the thing; and to whatever his valuation was, a fifth part must be added by him who wished to redeem it. Lev 27:11-13

TSK: Lev 27:28

no devoted : This is the cherem , the absolute, irredeemable grant to God. Lev 27:21; Exo 22:20; Num 21:2, Num 21:3; Deu 7:1, Deu 7:2, Deu 13:15, Deu 13:16, Deu 20:16, Deu 20:17, Deu 25:19; Jos 6:17-19, Jos 6:26, Jos 7:1, Jos 7:11-13, Jos 7:25; Jdg 11:30, Jdg 11:31, Jdg 21:5, Jdg 21:11, Jdg 21:18; 1Sa 14:24-28, 1Sa 14:38-45, 1Sa 15:3, 1Sa 15:18, 1Sa 15:32, 1Sa 15:33; Mat 25:41; Act 23:12-14; Rom 9:3; 1Co 16:22; Gal 3:10, Gal 3:13

TSK: Lev 27:29

None : Num 21:2, Num 21:3; 1Sa 15:18-23

which shall be devoted : That is, either that every person devoted to the service of God shall not be redeemed, but die in that devoted state, or, that such as were devoted to death by appointment and law of God, as the Canaanites were, shall be put to death.

TSK: Lev 27:30

Gen 14:20, Gen 28:22; Num 18:21-24; Deu 12:5, Deu 12:6, Deu 14:22, Deu 14:23; 2Ch 31:5, 2Ch 31:6, 2Ch 31:12; Neh 10:37, Neh 10:38, Neh 12:44, Neh 13:5, Neh 13:12; Mal 3:8-10; Mat 23:23; Luk 11:42, Luk 18:12; Heb 7:5-9

TSK: Lev 27:31

Lev 27:13

TSK: Lev 27:32

passeth under the rod : The Rabbins say, that when a man gave the tithe of his sheep or calves, he shut them in one fold, in which was a narrow door, to let out but one at a time. He then stood by the door, with a rod dipped in vermilion in his hand, and as they passed he counted them with the rod; and when the tenth came he touched it, by which it was distinguished as the tithe calf, sheep, etc. Jer 33:13; Eze 20:37; Mic 7:14

TSK: Lev 27:33

Lev 27:10

TSK: Lev 27:34

commandments : Lev 26:46; Deu 4:45; Joh 1:17

in mount : Num 1:1; Gal 4:24, Gal 4:25; Heb 12:18-25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 27:14

Sanctify - i. e. vow to devote. This law relates to houses in the country Lev 25:31, which were under the same general law as the land itself, with a right of redemption for the inheritor until the next Jubilee. See Lev 27:17-19. For houses in walled towns the right of redemption lasted for only one year Lev 25:29.

Barnes: Lev 27:16

Some part of a field of his possession - Rather, a part of the land of his inheritance.

The seed thereof - i. e. the quantity of seed required to sow it properly. Thus the value of about 5 1/2 bushels (an homer) was about 6 pounds, 9 shillings, 2d. (50 shekels. See Exo 38:24.)

Barnes: Lev 27:21

Devoted - See Lev 27:28 note.

Barnes: Lev 27:25

On the shekel and the gerah, see Exo 30:13, note; Exo 38:24, note.

Barnes: Lev 27:28

Devoted thing - The primary meaning of the Heb. word חרם chērem is something cut off, or shut up. Its specific meaning in the Law is, that which is cut off from common use and given up in some sense to Yahweh, without the right of recal or commutation. It is applied to a field wholly appropriated to the sanctuary Lev 27:21, and to whatever was doomed to destruction 1Sa 15:21; 1Ki 20:42. Our translators have often rendered the word by "cursed,"or "a curse,"which in some places may convey the right sense, but it should be remembered that the terms are not identical in their compass of meaning (Deu 7:26; Jos 6:17-18; Jos 7:1; Isa 34:5; Isa 43:28, etc. Compare Gal 3:13).

Of man and beast - This passage does not permit human sacrifices. Man is elsewhere clearly recognized as one of the creatures which were not to be offered in sacrifice Exo 13:13; Exo 34:20; Num 18:15.

Therefore the application of the word חרם chērem to man is made exclusively in reference to one rightly doomed to death and, in that sense alone, given up to Yahweh. The man who, in a right spirit, either carries out a sentence of just doom on an offender, or who, with a single eye to duty, slays an enemy in battle, must regard himself as God’ s servant rendering up a life to the claim of the divine justice (compare Rom 13:4). It was in this way that Israel was required to destroy the Canaanites at Hormah (Num 21:2-3; compare Deu 13:12-18), and that Samuel hewed Agag in pieces before the Lord 1Sa 15:33. In all such instances, a moral obligation rests upon him whose office it is to take the life: he has to look upon the object of his stroke as under a ban to the Lord (compare Deu 20:4; Gal 3:13). Therefore, there can be neither redemption nor commutation.

It is evident that the righteousness of this law is not involved in the sin of rash or foolish vows, such as Saul’ s 1Sa 14:24 or Jephthah’ s Jdg 11:30.

And it seems hardly needful to add that sacrifice, as it is represented both in the Law and in the usage of the patriarchs, is something very different from consecration under a ban, though a tiring to be sacrificed might come under the designation of חרם chērem in its wider sense. The sacrifice was always the offering up of the innocent life of a creature chosen, approved, and without spot or blemish.

Barnes: Lev 27:32

Whatsoever passeth under the rod - According to rabbinical tradition, the animals to be tithed were enclosed in a pen, and as they went out one by one at the opening, every tenth animal was touched with a rod dipped in vermilion. Compare the margin reference.

For a more full explanation of what relates to tithes, see the margin reference and Gen 14:20; Deu 14:22, Deu 14:28.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Lev 27:10

He shall not alter it, nor change it two words expressing the same thing more emphatically: q.d. He shall in no wise change it, neither for one of the same, nor of another kind.

A good for a bad, or a bad for a good partly because God would preserve the sanctity and reverence of consecrated things, and therefore would not have them alienated; and partly to prevent abuses of them who on this pretence might exchange it for the worse, as reserving the judgment to himself.

The exchange thereof i.e. both the thing first vowed, and thing offered or given in exchange. This was inflicted upon him as a just penalty for his rashness and levity in such weighty matters.

Poole: Lev 27:11

If it be unclean , either for the kind, or for the quality of it, if it were such a one as might not be offered. The dog only may seem to be excepted, for his price might not be offered. See Deu 23:18 .

Poole: Lev 27:14

Sanctify his house to wit, by a vow, for of that way and manner of sanctification he speaks in this whole chapter.

Holy uno the Lord in which case the benefit of it redounded either to the priests, for their maintenance, Num 18:4 , or to the sanctuary, for its reparations or expenses.

So shall it stand supposing that the priest’ s estimation doth not notoriously swerve from the rules of valuation prescribed by God. For if the priest determined most unrighteously and unreasonably, as suppose a hundred times more than the true value of it, I presume no man is so void of sense as to say they were all bound to stand to the priest’ s determination in that case. Even as in case a man’ s leprosy was notorious and unquestionable, if a priest should through partiality pronounce him clean, this did not make him clean. And therefore all those passages of Scripture which leave things to, and command men to acquiesce in, the determination of the priest or priests, are to be understood with this exception, that their determinations be not evidently contrary to the revealed will of God, to whom priests are subject and accountable. Otherwise, if the priests had commanded men to profane the sabbath, this would have acquitted them from the obligation of God’ s command of keeping it holy, which is impious and absurd to affirm. And this consideration will give light to many scriptures.

Poole: Lev 27:15

He shall add the fifth part which he might the better do, because the priests did usually put a moderate rate upon it.

Poole: Lev 27:16

A field of his possession i.e. which is his by inheritance, because particular direction is given about purchased lands, Lev 27:22 . And he saith part of it , because it was unlawful to vow away all his possessions, because thereby he had disenabled himself from the performance of divers duties by way of sacrifice, almsgiving, &c., and made himself burdensome to his brethren.

According to the seed thereof i.e. according to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return.

Fifty shekels of silver not to be paid yearly, till the year of jubilee, as some would have it, but once for all, as is most probable,

1. Because here is no mention of any yearly payment, but only of one payment, and we must not add to the text.

2. Because it is most probable that lands and all things were favourably and moderately valued, so that men might be rather encouraged to make such vows upon just occasions, than to be deterred from them by excessive impositions. But if this were yearly rent, it was an excessive rate, and much more than the land ordinarily yielded. For an omer is but the tenth part of an ephah , Exo 16:36 , and therefore not above a pottle of our measure, which quantity of seed would not extend very far, and in some lands would yield but an inconsiderable crop, especially in barley, which was cheaper than wheat, and which for that reason, among others, may seem to be here mentioned rather than wheat.

Poole: Lev 27:17

From the year of jubilee i.e. immediately after the year of jubilee is past.

According to thy estimation now mentioned, to wit, of fifty shekels for an homer of barley seed.

It shall stand i.e. that price shall be paid without diminution.

Poole: Lev 27:18

After the jubilee i.e. some considerable time after the jubilee, as appears from the following words.

Unto the year of the jubilee the defalcation from the full price of fifty shekels being to be more or less, as the years are more or fewer. See Lev 25:15-17 .

Poole: Lev 27:20

If he will not redeem the field to wit, when the priest shall set a price upon it, and offer it to him in the first place to redeem it.

If he have sold he , who? Either,

1. The man that vowed it; if he after such a vow made shall neglect to pay his vow, and shall sacrilegiously sell the same land to another man; or, if he sell it, i.e. suffer it to be sold to another, and will not prevent that by redeeming it to himself. Or rather,

2. The priest, or some in his name, who, though not expressed, is sufficiently understood out of the foregoing clause, If he will not redeem or buy again the field , to wit, of the priest, who is now the seller of it; or, or rather and, for this seems to be added by way of accumulation, if he , i.e. the priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and

have sold the field to another man Add to this, that none but the priest could sell this land, after it was once vowed and declared to be so, and offered by the priest to him again to redeem it, which is apparently the present case.

It shall not be redeemed any more i.e. he shall for ever lose the benefit of redemption.

Poole: Lev 27:21

When it goeth out i. e. of the possession of the other man to whom the priest sold it. The priests’ , for their maintenance. Nor is this repugnant to that law, that the priests should have no inheritance in the land , Num 18:20 ; for that is only spoken of them and the whole tribe of Levi in general, and in reference to the first division of the land, wherein the Levites were not to have a distinct part of land, as other tribes had; but this doth not hinder but some particular lands might be vowed and given to the priests, either for their own benefit, or for the service of the sanctuary.

Poole: Lev 27:23

The worth of thy estimation i.e. the price or sum at which thou, O priest, shalt reckon it. So it is only a change of the person, which is frequent; or, the price which thou, O Moses, by my direction hast set in such cases. Unto the year of the jubilee , i.e. as much as it is worth for that space of time between the making of the vow and the year of jubilee; for he had no right to it for any longer time, as the next verse tells us.

He shall give thine estimation without the addition of the fifth part, which he was to pay for his lands of inheritance, Lev 27:19 , as being of a better and more durable tenure than purchased lands, which were his only till the jubilee.

As a holy thing as that which is to be consecrated to God instead of the land redeemed by it.

Poole: Lev 27:24

By original right, which no other person by vow or otherwise could give away from him.

Poole: Lev 27:26

No man shall sanctify it to wit, by vow; because it is not his own, but the Lord’ s already, and therefore to vow such a thing to God is a tacit derogation from and a usurpation of the Lord’ s right, and a mocking of God by pretending to give him what we cannot withhold from him.

Ox or sheep: under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed, but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see 1Sa 1:11 .

Poole: Lev 27:27

If it be of an unclean beast i.e. if it be the first-born of an unclean beast, as appears from Lev 27:26 , which could not be vowed, because it was a first-born, nor offered, because it was unclean, and therefore is here commanded to be redeemed or sold. Others understand it of all unclean beasts in general, and not of the first-born of them, because the first-born of such were to be redeemed by a sheep, Exo 13:13 , without the addition of any such fifth part as is here enjoined; which is true of the first redemption of them, but then as after they were redeemed they might be again vowed unto God, so when the owners would redeem them a second time, it was but reasonable they should pay a better price for them. And if this were meant of unclean beasts in general, this were the very same law which is mentioned before, Lev 27:11-13 ; which, it is not probable, would after a few verses be unnecessarily repeated again like a distinct law. It shall be sold, and the price thereof was given to the priests, or brought into the Lord’ s treasury.

Poole: Lev 27:28

No devoted thing i.e. nothing which is absolutely devoted to God, with a curse upon themselves or others if they disposed not of it according to their vow; as the Hebrew word implies.

Of all that he hath to wit, in his power or possession.

Is most holy unto the Lord i.e. only to be touched or employed by the priests, and by no other persons; no, not by their own families, for that was the state of the

most holy things.

Poole: Lev 27:29

Of men not by men , as some would elude it; but of men , for it is manifest both from this and the foregoing verses, that men here are not the persons devoting, but devoted.

Quest. Was it then lawful for any man or men thus to devote another person to the Lord, and in pursuance of such vow to put him to death?

Answ This was unquestionably lawful, and a duty in some cases, when persons have been devoted to destruction either by God’ s sentence, as idolaters, Exo 22:20 Deu 13:15 , the Canaanites, Deu 20:17 , the Amalekites, Deu 25:19 1Sa 15:3,26 , Benhadad, 1Ki 20:42 ; or by men, in pursuance of such a sentence of God, as Num 21:2,3 31:17 ; or for any crime of a high nature, as Jud 21:5 Jos 7:15 . But this is not to be generally understood, as some have taken it, as if a Jew might by virtue of this text devote his child or his servant to the Lord, and thereby oblige himself to put them to death, which peradventure was Jephthah’ s error. For this is expressly limited to all that a man hath, or which is his , i.e. which he hath a power over. But the Jews had no power over the lives of their children or servants, but were directly forbidden to take them away, by that great command, Thou shalt do no murder . And seeing he that killed his servant casually by a blow with a rod was surely to be punished , as is said Exo 21:20 , it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this. But for the Canaanites, Amalekites, &c., God, the undoubted Lord of all men’ s lives, gave to the Israelites a power over their persons and lives, and a command to put them to death. And this verse may have a special respect to them, or such as them. And although the general subject of this and the former verse be one and the same, yet there are two remarkable differences to this purpose:

1. The verb is active Lev 27:28 , and the agent there expressed, that a man shall devote ; but it is passive Lev 27:29 , and the agent undetermined, which shall be devoted , to wit, by God, or men in conformity to God’ s revealed will.

2. The devoted person or thing is only to be sold or redeemed, and said to be most holy, Lev 27:28 ; but here it is to be put to death, and this belongs only to men, and those such as either were or should be devoted in manner now expressed.

Poole: Lev 27:30

There are divers sorts of tithes, but this seems to be understood only of the ordinary and yearly tithes belonging to the Levites, &c., as the very expression intimates, and the addition of the fifth part in case of redemption thereof implies.

Poole: Lev 27:32

Under the rod either,

1. The tither’ s rod, it being the manner of the Jews in tithing to cause all their cattle to pass through some gate or narrow passage, where the tenth was marked by a person appointed for that purpose, and reserved for the priest. Or,

2. The shepherd’ s rod, under which the herds and flocks passed, and by which they were governed and numbered. See Jer 33:13 Eze 20:37 .

Haydock: Lev 27:13

That offereth it. This addition of the Vulgate shews, that if any other purchased the animal, he would not have to give a fifth part more than the value. That only concerned the person who had made the vow, to punish him for his inconstancy, and that he might not have a desire to get possession again of what he had once consecrated to the Lord. If the beast was valued at 40 sicles, he would therefore have to pay 50. (Calmet)

Haydock: Lev 27:15

House. The Rabbins say this fifth part went towards repairing the temple. We may suppose it was laid on to indemnify the priests, for the loss which they sustained by selling a house, or a field, (ver. 16,) to the former owner; since if any other had purchased them, the priests would have been able to sell them again at the return of every jubilee. At that period, even the former proprietor would not obtain a title to possess them for ever; (ver. 21,) and therefore he would not need to pay any more than the stated value. (Tostat) (Calmet)

Haydock: Lev 27:16

Possession, or inheritance. If he had only purchased the field, he could not, by his vow, transfer the property of it to the priests beyond the year of jubilee, ver. 22. ---

Seed, not of the produce, which is uncertain. The goodness of the soil must also be considered. ---

Silver: which rent must be paid every year, except on those of rest, when the earth was not cultivated. (Calmet)

Haydock: Lev 27:21

Consecrated. Hebrew, "a field of anathema," devoted and separated from common uses for ever to the Lord. (Haydock) ---

Priests. They were bound to sell it from one jubilee to another to some of the same tribe, to which the person, who vowed it, had belonged. (Menochius) ---

In the new law, religious people often consecrate themselves and their effects to the service of God; and it would be a sacrilege to alienate them from such pious uses to any thing profane. They are anathema, a deposit of offering to the Lord; while those who violate them, are anathema, accursed. (Haydock) (Tirinus)

Haydock: Lev 27:25

Obols. Hebrew, "gerah." which were worth 1d.-2687; so that a sicle amounts to 2s. 3d.-375. (Arbuthnot.)

Haydock: Lev 27:26

First-born. Septuagint add "a beasts." Men, though belonging to the Lord on that title already, (Exodus xiii. 2,) might still be more particularly consecrated to him by vow, as Samuel was. (Calmet) ---

A vow must be concerning some greater good to which we are not otherwise bound. Such vows are agreeable to God, and can never be broken without sin. See Genesis xxxi. 13., and 1 Timothy v. 12. (Worthington)

Haydock: Lev 27:27

Unclean, either on account of some blemish, or because it is of those species which cannot be sacrificed; such as the horse, camel, &c., which might nevertheless be vowed to the Lord, and sold for the benefit of his priests. ---

By thee. Moses and the succeeding priests. Many manuscripts read, with the Septuagint and Chaldean, "by him," leaving the matter to the person's conscience; but the printed Hebrew and Vulgate agree. (Calmet)

Haydock: Lev 27:28

Devoted. Hebrew, "anathema," different from the other vows. In this case all that had life was slain, (or consecrated to God; Haydock) houses were demolished, the land belonged to the priests for ever, so that they could only let it out to laymen for a certain rent. Moses thus devoted the Amalecites to destruction; (Exodus xvii. 14) and Saul had orders to put in execution what he had denounced, 1 Kings xv. It is doubtful whether people could thus devote their children and slaves. Most authors suppose, that it was necessary that God or the nation at large should pronounce such a sentence, as was done with respect to Achan, Josue viii. See Numbers xxi. 2., and Judges xi. 31. (Calmet)

Haydock: Lev 27:29

Die. Grotius says, only public enemies and deserters could be thus devoted. Other men and women were only consecrated for ever to the divine service. (Du Hamel)

Haydock: Lev 27:30

Tithes. Abraham and Jacob paid tithes, out of devotion, Genesis xiv., and xxviii. 22. Moses first made a law on this subject, which began to be in force when the Hebrews had obtained quiet possession of Chanaan. The people paid them more exactly when they were determined to keep God's law, and had pious princes at their head, 2 Paralipomenon xxxi. 5. At other times they were very negligent, Malachias iii. 10. This forced Esdras to appoint inspectors, Namnim, to collect them. The Pharisees affected a decree of exactitude in this respect, (Luke xi. 42., and Matthew xxiii. 23,) paying what some Jews do not suppose to be necessary, though our Saviour says it was. Since the destruction of the temple the Jews pay none. The first-fruits and tithes of wheat, barley, figs, raisins, olives, pomegranates, and dates, were required, though it be not certain what quantity of the first-fruits was given; some say between the 40th and the 60th part of the produce. Wine and wool were also to be offered. The tithes were taken after the first-fruits and the heaved oblations ( thorume ) were paid. They belonged to the Levites, and these gave a tithe to the priests, Numbers xviii. 28. See chap. xix. 24. The Eastern kings required a tithe of their subjects, for the support of their families, 1 Kings viii. 15. God does the like, Malachias iii. 10. The Persians, Carthaginians, Greeks, Romans, and even the Arabs and Scythians, religiously paid their tithes in honour of their false gods. See Cyrop. iv. and Q. Curtius iv. 2.; Herod. ii. 135.; Pliny, [Natural History?] xii. 14.; Mela. ii. 5, &c. The Romans often consecrate the tithes of their spoils to Hercules, as the Carthaginians did also. The Scythians sent them to Apollo. (Solin 27, &c.) (Calmet) ---

Scaliger and Amama dispose the tithes, and the oblations of the Hebrews, in the following order. Supposing a person's annual produce amount to 6000 bushels, an oblation ( thorume ) of at least 100 was to be made to the priests: out of the remaining 5900, a first tithe of 590 belonged to the Levites, out of which they paid 59 to the priests. The residue, of 5310 bushels, paid a second tithe of 531, to be consumed in feasts in the temple, (a custom which the ancient Christians imitated in their love-feasts, called agape; Calmet) The original produce was thus reduced to 4779 bushels; and both the tithes amounted to 1121 and the oblation to 100. The thorume consisted of flour dressed, and of oil, wine (Amama) and wool, (Calmet) to be given to the priests on the feast of Pentecost, chap. xxiii. 15. It could not be less than the 60th part of the produce, (Ezechiel xlv. 13.) and it was necessary to pay it before any could be used in the family. Hence these oblations are often called first-fruits, and have been confounded with those sheaves which were to be offered at the beginning of harvest. (Amama)

Haydock: Lev 27:31

Of them. When the distance from Jerusalem was great, so that a person judged it more convenient to sell his tithes, and with the money purchase more for a feast in Jerusalem, (which the Rabbins call Zudui, Charisterion, grace or thanksgiving) he had to pay something additional, 12, for example, instead of 10. (Scaliger)

Haydock: Lev 27:32

Rod; on which was some red colouring, to mark the tenth animal as it passed through a narrow gate. If it was proper for sacrifice, its blood was poured out around the altar, and its flesh was returned to the giver. If it could not be offered in sacrifice, it was slain. The priest received none of the victim, no more than the paschal lamb. (Outram, sac. i. 11.) But a feast was made of flesh for the person's friends, and he gave a portion to the poor and to the Levites. ---

The Lord, as a sacrifice of thanksgiving, in which the greatest part of the victim is consumed by the person who offers it. The priests have but a small share, chap. iii. (Calmet)

Haydock: Lev 27:34

Sinai. The laws specified in the ten first chapters of the following book, were given here also. (Haydock)

Gill: Lev 27:10

He shall not alter it nor change it,.... Some think these two words signify the same, but Abarbinel ^s makes them different; according to him, to "alter" is for one of another kind, as one of the herd for one of the flock, or the contrary; and to "change" for one of the same kind:

a good for a bad, or a bad for a good; or, as the Targum of Jonathan,"that which is perfect for that which has a blemish in it, or what has a blemish in it for that which is perfect;''a change might not be made neither for the better nor for the worse, but the creature devoted was to be taken as it was; if not fit for sacrifice it was to be sold, and its price put to other uses; for, as Abarbinel ^t observes, whatsoever was devoted to sacred use was never to be put to any profane one; and this was also to teach men not to be hasty and fickle in such things, but to consider well what they did, and abide by it; for if such alterations and changes could be admitted of, a man after he had vowed might through covetousness repent, and bring a bad one instead of a good one, or, under pretence of bringing a good one instead of a bad one, might bring a bad one and say it was good, as Bechai ^u observes; even one worse than he had brought, thinking to impose upon the ignorance of the priest; and indeed if he was sincere in it, and had a mind to bring a better than what he had vowed, it was not allowed of; if he made any change, though it was for the better, he was to be beaten, as Maimonides ^w affirms:

and if he shall at all change beast for beast; whether of the same or of a different kind, or whether for better or worse:

then it and the exchange thereof shall be holy: both of them were to be the Lord's, and appropriated to sacred use, of one sort or another, either for sacrifice or for the priests family, or the price of it for the repairs of the sanctuary.

Gill: Lev 27:11

And if it be any unclean beast, of which they do not offer a sacrifice unto the Lord,.... Any creature, excepting a dog, the price of which was not to be brought into the house of the Lord; besides oxen, sheep, goats, rams, and lambs; though some understand it even of such that have blemishes on them, and so not fit to be offered unto the Lord; so Jarchi and others ^x:

then he shall present the beast before the priest; to be viewed, examined, and judged of as to its worth, and a value put upon it, that it might be sold or redeemed, as no other but a beast might; so it is observed birds, wood, frankincense, and ministering vessels, have no redemption, for it is only said a beast ^y.

Gill: Lev 27:12

And the priest shall value it, whether it be good or bad,.... Put a price upon it according to its worth, as it shall appear to him:

as thou valuest it, who art the priest, so shall it be; that shall be the price at which it shall be sold, not to the owner or devoter of it, for he must give more, as appears from Lev 27:13; but, as Jarchi observes, to all other men who come to purchase it.

Gill: Lev 27:13

But if he will at all redeem it,.... The owner of it, or he that has devoted it, if he is determined to have it again at any rate:

then he shall add a fifth part thereof unto thy estimation; he shall give the full price for it, as rated by the priest, and for which it might be sold to another man, and a fifth part of the value of it besides; this was done that the full price might be paid for it, the priest not knowing, as it might be, the worth of it so well as the owner; and that the value of consecrated things might be kept to, and to make men careful how and what they devoted, since, though redeemable, they were obliged to pay a large price for them.

Gill: Lev 27:14

And when a man shall sanctify his house to be holy unto the Lord,.... Shall set it apart for sacred service, devote it to holy uses, so that it may be sold, and the money laid out in sacrifices, the repairs of the temple, &c. under this any other goods are comprehended, concerning which the Jews say,"he that sanctifieth his goods, and his wife's dowry is upon him, or he is a debtor; his wife cannot demand her, dowry out of that which is sanctified, nor a creditor his debt; but if he will redeem he may redeem, on condition that he gives the dowry to the wife, and the debt to the creditor; if he has set apart ninety pounds and his debt is an hundred, he may add a penny more, and with it redeem those goods, on condition he gives the wife her dowry and the creditor his debt: whether he sanctifies or estimates his goods, he has no power over his wife's or children's clothes, nor over coloured things, died on their account, nor on new, shoes he has bought for them ^z, &c.''again it is said ^a,"if anyone sanctified his goods, and there were among them things fit for the altar; wine, oil, and fowls, R. Eliezer says, they might be sold to those that need any of, that kind, and with the price of them burnt offerings might be bought, and the rest of the goods fell to the repair of the temple:"

then the priest shall estimate it whether it be good or bad; shall examine it of what size and in what condition it is, whether a large well built house or not, and whether in good repair or not, and accordingly set a price upon it:

as the priest shall estimate it, so shall it stand; according to the price he shall set upon it, it may be sold; whoever will give it may purchase it, excepting the owner or he that has sanctified it, he must pay a fifth part more, as follows.

Gill: Lev 27:15

And if he that sanctifieth it will redeem his house,.... An house set apart for holy uses might be redeemed, either by another paying the price set upon it by the priest, or by the original owner of it paying a fifth part more; and this was the case, whether of houses in walled cities or in villages: so Maimonides says,"he that sanctifies his house, whether it be one of those in walled cities, or of those in villages, it may be always redeemed; he that redeems one out of the hand of holiness (or which has been sanctified), if it is a house in a walled city, and remains in the possession of the redeemer twelve months, it is absolutely his; but if it is a house in the villages, and the jubilee comes, and it is in the possession of the redeemer, it returns to its owner in the jubilee ^b:''but if the owner of it had a mind to redeem it after he had devoted it:

then he shall add the fifth part of the money of thy estimation unto it, and it shall be his; that is, he was to give a fifth part more for the house than it was valued at by the priest, or than another might have it for; the reason of which was, to make men careful how they sanctified or vowed their houses or goods, and that it might be certain that the full value was given for it, the worth of which the priest might not know so well as the owner, and the latter, being willing to give the price set by the former, might give suspicion of it; wherefore, in order to have the full price of it with certainty, and to set an high value on things devoted, the owner was to give a fifth part more than the estimation of it: thus, for instance, if an house thus devoted was valued by the priest at the price of an hundred pounds, the owner was obliged, if he would redeem it, to give an hundred twenty pounds.

Gill: Lev 27:16

And if a man shall sanctify unto the Lord some part of a field of his possession,.... That which he enjoyed by inheritance from his father, to distinguish it from a field of his own purchase, as in Lev 27:22; and which might be devoted, not all of it, but a part of it; partly that he might have something to live upon, or to improve for a livelihood for himself and family, and partly that estates might not be alienated entirely from their families and tribes in which they were:

then thy estimation shall be according to the seed thereof; not according to the field, the goodness or badness of that, one field being good and another bad, as Jarchi observes, but according to the quantity of seed which it produced, or rather which it required for the sowing of it:

an homer of barley seed shall be valued at fifty shekels of silver; which was near six pounds of our money; and here we must carefully distinguish between an "omer", beginning with an "o", and an "homer", beginning with an "h"; not observing this has led some learned men into mistakes in their notes on this place, for an "omer" was the tenth part of an "ephah", Exo 16:36; and an "ephah" is but the tenth part of an "homer", Eze 45:11; which makes a very great difference in this measure of barley, for an homer of it contained ten ephahs or bushels; and even according to this account a bushel of barley is rated very high, for ten bushels at fifty shekels, reckoning a shekel half a crown, or them at six pounds five shillings, are at the rate of twelve shillings and sixpence a bushel, which is too high a price for barley; wherefore as an ephah, the tenth part of an homer, contained three seahs or pecks, and which some call bushels, then an homer consisted of thirty bushels, which brings down the value of it to little more than two shillings a bushel, which is much nearer the true value of barley; but the truth of the matter is, that the value of barley for sowing is not ascertained, as our version leads us to think; for the words should be rendered, if the "seed be an homer of barley", it, the field, shall be valued "at fifty shekels of silver": if the field take so much seed to sow it as the quantity of an homer of barley, then it was to be rated at fifty shekels of silver; and if it took two homers, then it was to be rated at an hundred shekels, and so on.

Gill: Lev 27:17

If he sanctify his field from the year of jubilee,.... The very year, as Aben Ezra, while it is current, or when it is past, and he immediately sanctifies it for an holy use, and one comes to redeem it, as Jarchi says, as soon as ever it is devoted, and a priest has valued it, and there is a purchaser of it:

according to thy estimation it shall stand; what price soever the priest set upon it, that it was to go at, and he that had a mind to purchase it might have it for it, unless it was he that devoted it, and then he was to give a fifth part more, as afterwards expressed.

Gill: Lev 27:18

But if he sanctify his field after the jubilee,.... Some years after it, more or fewer, or it may be, when half way towards another jubilee, or nearer:

then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubilee; thus, for instance, if it only required an homer of barley to sow it, and the whole value of it from jubilee to jubilee was but fifty shekels of silver; then supposing it to be sanctified in the middle of the fifty years, or at twenty five years' end, it was to be reckoned at twenty five shekels, and sold for that money, and so in proportion, reckoning a shekel for a year:

and it shall be abated from thy estimation; not the year of jubilee, but a shekel for every year was to be deducted from the original value of fifty shekels, according to the number of years that had passed or were to come.

Gill: Lev 27:19

And if he that sanctified the field shall in any wise redeem it,.... Is desirous of it, and determined upon it at any rate, repenting that he had parted with it in this manner:

then he shall add the fifth part of the money of thy estimation to it: the Jerusalem Targum is, the fifth part of the shekels of silver: that is, if he has a mind to redeem it, and is resolved on it, as soon as he has sanctified it, then, besides the fifty shekels of silver it is rated at, and might be sold for to another, he must pay a fifth part thereof, that is, ten shekels more, for reasons before given, Lev 27:15,

and it shall be assured to him; remain firm and stable with him, abide by him, and he in the possession of it as his property, ever after, as if he had never sanctified it.

Gill: Lev 27:20

And if he will not redeem the field,.... He that sanctified it, does not care to give for it the settled price of the fifth part besides, but chooses it should be disposed of for the uses he devoted it to:

or if he have sold the field to another man; that is, either the original owner having bought it and sold it again, or rather the priest, the treasurer, as Jarchi, who had the disposal of it, for the uses and purposes for which it was devoted, when sold by him:

it shall not be redeemed any more; it was not in the power of him that sanctified it to make a purchase of it again; the buyer of it might not sell it to him again, for otherwise, by that means, he might come at it cheaper than the law directs; besides, there is another reason for it, which is suggested in Lev 27:21.

Gill: Lev 27:21

But the field, when it goeth out in the jubilee,.... Out of the hand of him that bought it:

shall be holy unto the Lord, as a field devoted; though it went out of the hand of the purchaser, it did not return to him that sanctified or devoted it, but was separated to sacred uses for the service of the Lord; for every devoted thing, whether of man, beast, or field, was most holy to the Lord, Lev 27:28,

the possession thereof shall be the priests'; it did not return to the treasurer of the sanctuary, who had sold it to another for the repair of the temple, as Jarchi observes, but as a devoted field it was given to the priests, as it is said, "everything devoted in Israel shall be thine", Num 18:14; and even this was divided, as he says, between the priests of that ward or course that happened to be on the day of atonement of the jubilee year: but in case it never was redeemed, but remained sanctified in the year of jubilee, the priests did not possess it without paying for it; and so the Jewish canon runs ^c,"the jubilee comes, and the field is not redeemed, the priests enter into it, and pay the price of it;''on which one of the commentators ^d observes, when anyone has redeemed it, the money becomes sacred for the repairs of the temple; and when the jubilee comes, it goes out (i.e. of the hands of the purchaser) to the priests freely; but if it is not redeemed, the priests must pay the price of fifty shekels, and take it; and if even it was bought by a priest before out of the hands of the treasurer, it went from him to his brethren the priests, in the year of jubilee: the rule is this,"if any of the priests redeem it, and, lo, it is in his possession, he may not say, seeing it goes out to the priests in the year of jubilee, lo, it is in my possession, lo, it is mine, but it shall go out to all his brethren the priests ^e.''

Gill: Lev 27:22

And if a man sanctify unto the Lord a field which he hath bought,.... With his own money, of some person in poverty and distress, who was obliged to sell it, and which, according to a former law, returned to the original proprietor in the year of jubilee:

which is not of the fields of his possession; which he has not by inheritance from his fathers. Jarchi observes, there is a difference between a field bought, and a field possessed; for a field bought is not divided to the priests in the year of jubilee, because a man cannot sanctify it but until the year of jubilee; for in the year of jubilee it would go out of his hands, and return to the owner; wherefore if he comes to redeem it, he must redeem it with the price fixed for the field of possession: the Jewish doctors are divided about a field bought of a father by a son, whether it is a field of purchase or of possession ^f.

Gill: Lev 27:23

Then the priest shall reckon unto him the worth of thy estimation, even unto the year of jubilee,.... The priest was to estimate the field of purchase sanctified, and set a price upon it according to the best of his judgment, and give it to the person that sanctified it, or whoever would redeem it; and this estimate was made, according to the number of years there were to the year of jubilee:

and he shall give thine estimation in that day; the price set upon the field by the priest immediately, either the sanctifier, but without adding the fifth part, as in Lev 27:19; so Maimonides ^g observes, or any other purchaser:

as a holy thing unto the Lord; to sacred uses, as the repairs of the temple, &c. to which the purchase money was appropriated.

Gill: Lev 27:24

In the year of jubilee, the field shall return unto him of whom it was bought,.... Not to him that sanctified it, whether he redeemed it or not; nor to him that bought it of the treasurer of the temple after it was sanctified; but to the original proprietor and owner of it, of whom he bought it that sanctified it, for so it follows:

even to him to whom the possession of the land did belong; which was a possession of his he had by inheritance from his fathers, and therefore, according to the law of the year of jubilee, was then to return to him, and could be retained no longer, nor even converted to holy uses; for as it is said in the Misnah ^h,"a field of purchase goes not out to the priests in the year of jubilee; for no man can sanctify a thing which is not his own;''as what he had purchased was no longer his than to the year of jubilee, and therefore could not devote it to sacred uses for any longer time.

Gill: Lev 27:25

And all thy estimation shall be according to the shekel of the sanctuary,.... The shekel kept in the sanctuary, which was the standard of all shekels; not that there was a shekel in the sanctuary different from the common one; for every shekel ought to have been as that, of the full weight and worth of it; and the estimation was to be according to such a shekel, and the money paid in such, even in full weight:

twenty gerahs shall be the shekel; which the Targum of Jonathan calls "meahs" or "oboli", one of which was about three halfpence of our money, scarce so much, and weighed near eleven grains, as Bishop Cumberland ⁱ has calculated: see Eze 45:12.

Gill: Lev 27:26

Only the firstlings of the beasts,.... These are excepted from being sanctified, or set apart for sacred uses, for a very good reason, suggested in the next clause:

which should be the Lord's firstling, no man shall sanctify it; it being what he has a claim upon, and ordered to be sanctified to him by a law previous to this, Exo 13:2; wherefore to sanctify such a creature, would be to sanctify what was his before; not merely in a general sense, in which all creatures are his, but in a special sense, having in a peculiar manner required it as his; and therefore to sanctify, or vow to him, what was his before, must be trifling with him, and mocking of him:

whether it be ox, or sheep; the firstlings of either of them:

it is the Lord's; which he has claimed as his own special and peculiar property, antecedent to any vow of its owner.

Gill: Lev 27:27

And if it be of an unclean beast,.... This is to be understood, not of the firstling of unclean creatures in common, which were to be redeemed with a lamb, and not with money, according to the estimation of the priest, and a fifth part added to that; but of such as were sanctified, or vowed, for the reparation of the sanctuary, as Jarchi notes:

then he shall redeem it according to thine estimation; the price the priest should set upon it, how much it was worth in his judgment:

and shall add a fifth part of it thereto; to the price, set upon a fifth part of that over and above the sum; this the sanctifier, or he that made the vow, was obliged to pay, if he thought fit to redeem it:

or if it be not redeemed; by him, he does not choose to give the price, and the fifth part:

then it shall be sold according to thy estimation; to another man, without the fifth part, that chooses to purchase it, and then the purchase money was laid out for sacred uses.

Gill: Lev 27:28

Notwithstanding, no devoted thing that a man shall devote unto the Lord,.... This is a different vow from the former, expressed by "sanctifying"; for though "sanctifying" and "devoting" were both vows, yet the latter had an execration or curse added to it, by which a man imprecated a curse upon himself, if that itself, which he devoted, was put to any other use than that for which he devoted it; wherefore this sort of vow was absolute and irrevocable, and what was vowed was unalienable, and therefore not to be sold or redeemed as afterwards expressed, whereas things sanctified might:

of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed; but must be put to the use for which it was devoted. This must be understood of such as were his own, and he had a right to dispose of; which were in his own power, as Aben Ezra interprets the phrase, "of all that he hath": if of men, they must be such as were his slaves, which he had a despotic power over; such as he could sell, or give to another, or leave to his children for a perpetual inheritance, Lev 25:46; and could dispose of as he pleased, and so devote to the service of the priests: thus Jarchi interprets it of menservants and maidservants, Canaanitish ones; and if of beasts, such as were his own property, and not another's; and if of fields, such as were his possession by inheritance. Some Jewish writers, as Abendana, from the phrase, "of all that he hath", gather, that a man might devote only a part of what he had, and not the whole; and so it is said in the Misnah,"a man may devote of his flock and of his herd, of his servants and maidens Canaanites, and of the field of his possession; but if he devote all of them, they are not devoted ^k,''the vow is null and void; and so one of the commentators ^l upon it says, he may devote some movable things, but not all; some of his Canaanitish servants and maidens, but not all; some part of the field of his possession, but not the whole: but a man's children, and Hebrew servants, and purchased fields, according to the Jewish canon, might not be devoted;"if anyone devotes his son or his daughter, his servant or his handmaid, that are Hebrews, or the field of his purchase, they are not devoted (or to be reckoned so), for no man devotes (or ought to devote) what is not his own ^m.''A commentator ⁿ excepts his daughter, and says, he may devote his daughter, because he may sell her while a minor, but not an adult virgin; see Exo 21:7,

every devoted thing is most holy unto the Lord; and therefore not to be appropriated to any use but his, nor to be meddled with, not even touched or handled by any but the priests, as the most holy things that were eatable were only to be eaten by them.

Gill: Lev 27:29

None devoted, which shall be devoted of men, shall be redeemed,.... This is said, not of such men as are devoted to the Lord, as in the preceding verse; for it is not said here as there, "none devoted unto the Lord", but of such as are devoted to ruin and destruction, for whom there was no redemption, but they must die; nor is it said, "which is devoted by men, but of men", or from among men; whether they be devoted by God himself, as all idolaters, and particularly the seven nations of the land of Canaan, and especially the Amalekites, who therefore were not to be spared on any account, but to be put to death, Exo 22:20. So in the Talmud ^o, this is interpreted of Canaanitish servants and handmaids; or whether devoted by men to destruction, either by the people of Israel, as their avowed enemies they should take in war, whom, and their cities, they vowed to the Lord they would utterly destroy, Num 21:2; and of such Aben Ezra interprets the words of the text; or such as were doomed by the civil magistrates to die for capital crimes, by stoning, burning, strangling, and slaying with the sword. And this sense is given into by many; because the judges kill with many kinds of death, therefore, says Chaskuni, it is said "every devoted thing", as if he should say, with whatsoever of the four kinds of death the judges pass sentence of destruction on a man, he must die that death; so Jarchi and Ben Melech interpret it of such as go out to be slain, i.e. by the decree of the judges; and if one says, his estimation, or the price of him be upon me, he says nothing, it is of no avail:

but shall surely be put to death; as the same writer observes, lo, he goes forth to die, he shall not be redeemed, neither by price nor estimation. The Targum of Jonathan is,"he shall not he redeemed with silver, but with burnt offerings, and holy sacrifices, and petitions of mercy, because he is condemned by a sentence to be slain.''And of either, or of all of these, may the words be understood, and not as they are by some, as if Jewish parents and masters had such a power over their children and servants to devote them to death, or in such a manner devote them, that they were obliged to put them to death; for though they had power in some cases to sell, yet had no power over their lives to take them away, or to devote them to death, which would be a breach of the sixth command, and punishable with death; even a master that accidentally killed his servant did not escape punishment; nay, if he did him any injury, by smiting out an eye, or a tooth, he was obliged to give him his freedom, and much less had he power to take away his life, or devote him to destruction. Some have thought, that it was through a mistaken sense of this law, that Jephthah having made a rash vow sacrificed his daughter, Jdg 11:30; but it is a question whether he did or not.

Gill: Lev 27:30

And all the tithe of the land,.... Of which there were various sorts, the first tithe, the tithe out of the tithe, the second tithe, and the poor's tithe, which are generally reduced to three,"The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem: another tenth part I sold away, and went, and spent it every year at Jerusalem:'' (Tobit 1:7)so Maimonides ^p says,"after they had separated the first tithe every year, they separate the second tithe, as it is said Deu 14:22; and in the third year, and in the sixth, they separate the poor's tithe, instead of the second tithe:''so that, properly speaking, there were but two tithes, though commonly reckoned three; the tithes of all eatables were given to the Levites every year, and a tenth part of that given by the Levites to the priests, and the second tithe was eaten by the owners; instead of which, according to the above writer, in the third and sixth years it was given to the poor, and called theirs; of this second tithe, Jarchi interprets this law, and so does Maimonides ^q:

whether of the seed of the land, or of the fruit of the tree, is the Lord's: is to be given to him as an acknowledgment of his being the proprietor of the land, and that all the increase of it is owing to his blessing, and therefore is given in way of gratitude to him: the former of these takes in all sorts of corn that is man's food, as wheat and barley; and the latter wine and oil, and all sorts of fruits that are eatable; for it is said to be a general rule, that whatever is for food, and is preserved (having an owner, and not being common), and grows up out of the earth, is bound to tithes ^r:

it is holy unto the Lord; the first tithe was eaten by the priests and Levites only, and the other before the Lord in Jerusalem only, and that by clean persons. Something of this kind obtained among the Heathens, it may be in imitation of this, particularly among the Grecians; Pisistratus ^s tells Solon, that everyone of the Athenians gave a tenth part of his inheritance, not to me, says he, who was their governor, but for public sacrifices, and the common good, and when engaged in war, to defray the charge of it; and so, by the oracle of Apollo, the Corcyraenans were directed to send to Olympia and Delphos the tenth part of the produce of their fields ^t; and by the same oracle, the island of the Syphnians, in which was a golden mine, were ordered to bring the tenth of it to the same place ^u. So the Pelasgi ^w in a time of scarcity vowed the tithes of all their increase to the gods, and having obtained their wish, devoted the tenth of all their fruits and cattle to them.

Gill: Lev 27:31

And if a man, will redeem ought of his tithes,.... Of his own, and not his neighbour's, as Jarchi observes; for if he redeemed the tithes of his neighbour, but did not add a fifth part, which he was obliged to do if he redeemed his own, as follows:

he shall add thereunto the fifth part thereof; besides giving the value for what part of his tithes he redeemed, he gave a fifth part of that sum over and above; as, supposing the tithe was worth fifty shillings, then he gave that, and ten shillings more, and so in proportion. The use of this redemption, as Jarchi suggests, was, that he might have liberty of eating it in any place: for he understands it of the second tithe, as before observed, and which was to be eaten at Jerusalem.

Gill: Lev 27:32

And concerning the tithe of the herd, or of the flock,.... Of oxen and sheep, as the Targums of Jonathan and Jerusalem; for this law only concerns such, as Maimonides ^x observes, for none but clean beasts were tithed, though the firstlings of unclean beasts were to be redeemed:

even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord: which being slain, the blood and fat were to be offered the altar, and the flesh eaten by the owners, as Jarchi observes; who adds, this is not reckoned with the rest of the gifts of the priesthood; and we do not find it was given to the priests: the "rod", under which these are said to pass, is either the shepherd's rod, as Aben Ezra under, which they passed morning and evening, when led out or brought in, as in Jer 33:13; or the rod of the tither: the manner of tithing, as described by Maimonides, was this;"he gathers all the lambs and all the calves into a field, and makes a little door to it, so that two cannot go out at once; and he places their dams without, and they bleat, so that the lambs hear their voice, and go out of the fold to meet them, as it is said, "whatsoever passeth under the rod"; for it must pass of itself, and not be brought out by his hand; and when they go out of the fold, after another, he begins and counts them with the rod, one, two, three, four, five, six, seven, eight, nine, and the tenth that goes out, whether male or female, whether perfect or blemished, he marks with a red mark, and says, this is the tithe ^y:''the time of tithing the cattle was on the first of Elul or August; for so it is said ^z,"the first of Elul is the beginning of the year for the tithing of beasts;''when they tithed all that were born the preceding year: but we are elsewhere told ^a, there were three times for tithing beasts; fifteen days before the passover, (which was the last of Adar or February,) and fifteen days before the Pentecost, and fifteen days before the feast of tabernacles, which was the last of Elul or August; and these tithings were made for the sake of those that went up to these feasts, that it might be certain the cattle sold and eaten were tithed.

Gill: Lev 27:33

He shall not search whether it be good or bad,.... In a good or bad state of health, fat or lean, perfect or blemished, but take it as it is, be it what it will:

neither shall he change it; neither for the better nor the worse, no alteration was to be made, but the beast was to be taken as it came:

and if he change it at all, then both it and the change shall be holy; be sacred to the Lord, and for his use and service; this was done to restrain men from making any alteration, since if they did, both the one and the other were taken from them; yea, were to be beaten with forty stripes, save one ^b; whether this change was of the herd with the flock, or of the flock with the herd; or of lambs with goats, or goats with lambs; or of males with females, or of females with males; or of perfect with blemished ones, or of blemished ones with perfect ones:

it shall not be redeemed; from whence the Jews ^c gather, that a tithe beast was not to be bought and sold, whether blemished or unblemished.

Gill: Lev 27:34

These are the commandments which the Lord commanded Moses,.... Meaning either what are contained in this chapter, or rather in the whole book, which he delivered to Moses:

for the children of Israel; to be observed by them, priests and people: and these were given to him

in Mount Sinai; either when upon it, or rather when near it, in the wilderness of it, after the tabernacle was set up, and the Lord spake to him out of that; see Lev 1:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 27:10

¹ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

NET Notes: Lev 27:12

¹ tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.

NET Notes: Lev 27:13

¹ tn Heb “And if redeeming [infinitive absolute] he redeems it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. The referent of “he” (the person who made the vow) and “it” (the animal) have both been specified in the translation for clarity.

² tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).

NET Notes: Lev 27:14

¹ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

NET Notes: Lev 27:15

¹ tn Heb “and it shall be to him.”

NET Notes: Lev 27:16

¹ tn Heb “a conversion value shall be to the mouth of its seed.”

² tn Heb “seed of a homer of barley in fifty shekels of silver.”

NET Notes: Lev 27:17

¹ tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.

NET Notes: Lev 27:18

¹ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

² tn Heb “the silver.”

NET Notes: Lev 27:19

¹ tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

² tn Heb “the silver of the conversion value.”

³ tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).

NET Notes: Lev 27:20

¹ tn Heb “and if he sells.”

NET Notes: Lev 27:21

¹ tn Heb “When it goes out” (cf. Lev 25:25-34).

² tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the Lord and therefore cannot be redeemed (cf. v. 20b). See J. A. Naudé, NIDOTTE 2:276-77; N. Lohfink, TDOT 5:180-99, esp. pp. 184, 188, and 198-99; and the numerous explanations in J. E. Hartley, Leviticus (WBC), 483-85.

³ tn Heb “to the priest it shall be his property.”

NET Notes: Lev 27:22

¹ tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).

NET Notes: Lev 27:23

¹ tn Heb “give” (so KJV, ASV, NASB, NLT).

NET Notes: Lev 27:25

¹ tn See the note on Lev 5:15.

NET Notes: Lev 27:26

¹ tn Heb “to the Lord it is.”

NET Notes: Lev 27:27

¹ tn Heb “And if.”

² tn Heb “in” or “by.”

NET Notes: Lev 27:28

¹ tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).

NET Notes: Lev 27:29

¹ tn Heb “permanently dedicated from among men.”

NET Notes: Lev 27:30

¹ tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.

NET Notes: Lev 27:31

¹ tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

² tn Heb “its one fifth on it.”

NET Notes: Lev 27:32

¹ sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).

NET Notes: Lev 27:33

¹ tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.

² tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

³ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

⁴ tn Heb “it shall be and its substitute shall be holy.”

NET Notes: Lev 27:34

¹ tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (’el), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus.

Geneva Bible: Lev 27:10

He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be ^{( g )} holy.

^{( g )} That is, consecrate to the Lord.

Geneva Bible: Lev 27:16

And if a man shall sanctify unto the LORD [some part] of a field of his possession, then thy estimation shall be according to the seed thereof: an ^{( i )} homer of barley seed [shall be valued] at fifty shekels of silver.

^{( i )} Homer is a measure containing ten ephahs, read of an ephah in (Exo 16:16, Exo 16:36).

Geneva Bible: Lev 27:20

And if he will not redeem the field, or if he have ^{( k )} sold the field to another man, it shall not be redeemed any more.

^{( k )} For their own necessity or godly uses.

Geneva Bible: Lev 27:21

But the field, when it goeth out in the jubile, shall be ^{( l )} holy unto the LORD, as a field devoted; the possession thereof shall be the priest's.

^{( l )} That is, who dedicate to the Lord with a curse to him that turns it to his private use, (Num 21:2; Deu 13:15; Jos 9:17).

Geneva Bible: Lev 27:23

Then the priest shall reckon unto him the worth of thy estimation, [even] unto the year of the jubile: and he shall give ^{( m )} thine estimation in that day, [as] a holy thing unto the LORD.

^{( m )} The priests evaluation.

Geneva Bible: Lev 27:26

Only the firstling of the beasts, which should be the LORD'S firstling, no man shall sanctify it; whether [it be] ox, or sheep: it [is] the ^{( n )} LORD'S.

^{( n )} It was the Lord's already.

Geneva Bible: Lev 27:29

None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be ^{( o )} put to death.

^{( o )} It shall remain without redemption.

Geneva Bible: Lev 27:31

And if a man will at all redeem [ought] of his tithes, he shall add thereto the ^{( p )} fifth [part] thereof.

^{( p )} Besides the value of the thing itself.

Geneva Bible: Lev 27:32

And concerning the tithe of the herd, or of the flock, [even] of whatsoever passeth under the ^{( q )} rod, the tenth shall be holy unto the LORD.

^{( q )} All that which is numbered: that is, every tenth as he falls by tale without exception or respect.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 27:1-34

1 He that makes a singular vow must be the Lord's.

3 The estimation of the person;

9 of a beast given by vow;

14 of a house;

16 of a field, and the redemption thereof.

28 No devoted thing may be redeemed.

30 The tithe may not be changed.

MHCC: Lev 27:1-13

Zeal for the service of God disposed the Israelites, on some occasions, to dedicate themselves or their children to the service of the Lord, in his house for life. Some persons who thus dedicated themselves might be employed as assistants; in general they were to be redeemed for a value. It is good to be zealously affected and liberally disposed for the Lord's service; but the matter should be well weighed, and prudence should direct as to what we do; else rash vows and hesitation in doing them will dishonour God, and trouble our own minds.

MHCC: Lev 27:14-25

Our houses, lands, cattle, and all our substance, must be used to the glory of God. It is acceptable to him that a portion be given to support his worship, and to promote his cause. But God would not approve such a degree of zeal as ruined a man's family.

MHCC: Lev 27:26-33

Things or persons devoted, are distinguished from things or persons that were only sanctified. Devoted things were most holy to the Lord, and could neither be taken back nor applied to other purposes. Whatever productions they had the benefit, God must be honoured with the tenth of, if it could be applied. Thus they acknowledge God to be the Owner of their land, the Giver of its fruits, and themselves to be his tenants, and dependants upon him. Thus they gave him thanks for the plenty they enjoyed, and besought his favour in the continuance of it. We are taught to honour the Lord with our substance.

MHCC: Lev 27:34

The last verse seems to have reference to this whole book. Many of the precepts in it are moral, and always binding; others are ceremonial, and peculiar to the Jewish nation; yet they have a spiritual meaning, and so teach us; for unto us, by these institutions, is the gospel preached, as well as unto them, Heb 4:2. The doctrine of reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifice, but cleared by the knowledge of Christ and him crucified. We are under the sweet and easy institutions of the gospel, which pronounces those true worshippers, who worship the Father in spirit and truth, by Christ only, and in his name. Yet, let us not think, because we are not tied to the ceremonial rites and oblations, that a little care, time, and expense, will serve to honour God with. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and in full assurance of faith, worshipping God with the more cheerfulness and humble confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.

Matthew Henry: Lev 27:1-13

This is part of the law concerning singular vows, extraordinary ones, which though God did not expressly insist on, yet, if they were consistent with and conformable to the general precepts, he would be well pleased with. Note, We should not only ask, What must we do, but, What may we do, for the glory and honour of God? As the liberal devises liberal things (Isa 32:8), so the pious devises pious things, and the enlarged heart would willingly do something extraordinary in the service of so good a Master as God is. When we receive or expect some singular mercy it is good to honour God with some singular vow.

I. The case is here put of persons vowed to God by a singular vow, Lev 27:2. If a man consecrated himself, or a child, to the service of the tabernacle, to be employed there in some inferior office, as sweeping the floor, carrying out ashes, running of errands, or the like, the person so consecrated shall be for the Lord, that is, "God will graciously accept the good-will." Thou didst well that it was in thy heart, 2Ch 6:8. But forasmuch as he had no occasion to use their service about the tabernacle, a whole tribe being appropriated to the use of it, those that were thus vowed were to be redeemed, and the money paid for their redemption was employed for the repair of the sanctuary, or other uses of it, as appears by 2Ki 12:14, where it is called, in the margin, the money of the souls of his estimation. A book of rates is accordingly provided, by which the priests were to go in their estimation. Here is, 1. The rate of the middle-aged, between twenty and threescore, these were valued highest, because most serviceable; a male fifty shekels, and a female thirty, Lev 27:3, Lev 27:4. The females were then less esteemed, but not so in Christ; for in Christ Jesus there is neither male nor female, Gal 3:28. Note, Those that are in the prime of their time must look upon themselves as obliged to do more in the service of God and their generation than can be expected either from minors, that have not yet arrived to their usefulness, or from the aged, that have survived it. 2. The rate of the youth between five years old and twenty was less, because they were then less capable of doing service, Lev 27:5. 3. Infants under five years old were capable of being vowed to God by their parents, even before they were born, as Samuel was, but not to be presented and redeemed till a month old, that, as one sabbath passed over them before they were circumcised, so one new moon might pass over them before they were estimated; and their valuation was but small, Lev 27:6. Samuel, who was thus vowed to God, was not redeemed, because he was a Levite, and a particular favourite, and therefore was employed in his childhood in the service of the tabernacle. 4. The aged are valued less than youth, but more than children, Lev 27:7. And the Hebrews observe that the rate of an aged woman is two parts of three to that of an aged man, so that in that age the female came nearest to the value of the male, which occasioned (as bishop Patrick quotes it here) this saying among them, That an old woman in a house is a treasure in a house. Paul sets a great value upon the aged women, when he makes them teachers of good things, Tit 2:3. 5. The poor shall be valued according to their ability, Lev 27:8. Something they must pay, that they might learn not to be rash in vowing to God, for he hath no pleasure in fools, Ecc 5:4. Yet not more than their ability, but secundum tenementum - according to their possessions, that they might not ruin themselves and their families by their zeal. Note, God expects and requires from men according to what they have, and not according to what they have not, Luk 21:4.

II. The case is put of beasts vowed to God, 1. If it was a clean beast, such as was offered in sacrifice, it must not be redeemed, nor any equivalent given for it: It shall be holy, Lev 27:9, Lev 27:10. After it was vowed, it was not to be put to any common use, nor changed upon second thoughts; but it must be either offered upon the altar, or, if through any blemish it was not meet to be offered, he that vowed it should not take advantage of that, but the priests should have it for their own use (for they were God's receivers), or it should be sold for the service of the sanctuary. This teaches caution in making vows and constancy in keeping them when they are made; for it is a snare to a man to devour that which is holy, and after vows to make enquiry, Pro 20:25. And to this that rule of charity seems to allude (2Co 9:7), Every man, according as he purposeth in his heart, so let him give. 2. If it was an unclean beast, it should go to the use of the priest at such a value; but he that vowed it, upon paying that value in money, and adding a fifth part more to it, might redeem it if he pleased, Lev 27:11-13. It was fit that men should smart for their inconstancy. God has let us know his mind concerning his service, and he is not pleased if we do not know our own. God expects that those that deal with him should be at a point, and way what they will stand to.

Matthew Henry: Lev 27:14-25

Here is the law concerning real estates dedicated to the service of God by a singular vow.

I. Suppose a man, in his zeal for the honour of God, should sanctify his house to God (Lev 27:14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, 1Ki 15:15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, Lev 27:15. To him that was necessitous God would abate the estimation (Lev 27:8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.

II. Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.

1. If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man's family. But he might sanctify or dedicate only some part of it, Lev 27:16. And in that case, (1.) The land was to be valued (as our countrymen commonly compute land) by so many measures' sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Eze 45:11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exo 16:36), was valued at fifty shekels, a moderate price (Lev 27:16), and that if it were sanctified immediately from the year of jubilee, Lev 27:17. But, if some years after, there was to be a discount accordingly, even of that price, Lev 27:18. And, (2.) When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer's sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, Lev 27:19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, Lev 27:20, Lev 27:21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.

2. If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, Lev 27:22, Lev 27:24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, 1Co 16:2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mar 7:11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (Lev 27:25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exo 30:13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel's visionary temple (Eze 45:12), to denote that the gospel should reduce things to their ancient standard.

Matthew Henry: Lev 27:26-34

Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, Lev 27:26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (Lev 27:27) is the same with that before, Lev 27:11, Lev 27:12.

II. Things or persons devoted are here distinguished from things or persons that were only sanctified. 1. Devoted things were most holy to the Lord, and could neither revert nor be alienated, Lev 27:28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted. 2. Devoted persons were to be put to death, Lev 27:29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Jos 6:17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9, Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.

III. A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham's payment of them, (Gen 14:20), and Jacob's promise of them, Gen 28:22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30, Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Pro 3:9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; 1Co 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see. 2. That which was once marked for tithe should not be altered, no, not for a better (Lev 27:33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod. 3. That it should not be redeemed, unless the owner would give a fifth part more for its ransom, Lev 27:31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity.

IV. The last verse seems to have reference to this whole book of which it is the conclusion: These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb 4:2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb 12:18. 1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom 10:4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified. 2. That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act 15:10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!

Keil-Delitzsch: Lev 27:9-10

When animals were vowed, of the cattle that were usually offered in sacrifice, everything that was given to Jehovah of these (i.e., dedicated to Him by vowing) was to be holy and not changed, i.e., exchanged, a good animal for a bad, or a bad one for a good. But if such an exchange should be made, the animal first dedicated and the one substituted were both to be holy (Lev 27:9, Lev 27:10). The expression "it shall be holy"unquestionably implies that an animal of this kind could not be redeemed; but if it was free from faults, it was offered in sacrifice: if, however, it was not fit for sacrifice on account of some blemish, it fell to the portion of the priests for their maintenance like the first-born of cattle (cf. Lev 27:33).

Keil-Delitzsch: Lev 27:11-12

Every unclean beast, however, - an ass for example, - which could not be offered in sacrifice, was to be placed before the priest for him to value it "between good and bad,"i.e., neither very high as if it were good, nor very low as if it were bad, but at a medium price; and it was to be according to this valuation, i.e., to be worth the value placed upon it ( הכּהן כּערכּך according to thy, the priest's, valuation), namely, when sold for the good of the sanctuary and its servants.

Keil-Delitzsch: Lev 27:13

But if the person vowing wanted to redeem it, he was to add a fifth above the valuation price, as a kind of compensation for taking back the animal he had vowed (cf. Lev 5:16).

Keil-Delitzsch: Lev 27:14-15

When a house was vowed, the same rules applied as in the case of unclean cattle. Knobel's supposition, that the person making the vow was to pay the valuation price if he did not wish to redeem the house, is quite a groundless supposition. The house that was not redeemed was sold, of course, for the good of the sanctuary.

Keil-Delitzsch: Lev 27:16-25

With regard to the vowing of land , a difference was made between a field inherited and one that had been purchased.

Lev 27:16

If any one sanctified to the Lord "of the field of his possession,"i.e., a portion of his hereditary property, the valuation was to be made according to the measure of the seed sown; and an omer of barley was to be appraised at fifty shekels, so that a field sown with an omer of barley would be valued at fifty shekels. As an omer was equal to ten ephahs (Eze 45:11), and, according to the calculation made by Thenius, held about 225 lbs., the fifty shekels cannot have been the average value of the yearly produce of such a field, but must be understood, as it was by the Rabbins, as the value of the produce of a complete jubilee period of 49 or 50 years; so that whoever wished to redeem the field had to pay, according to Mishnah, Erachin vii. 1, a shekel and a fifth per annum .

Lev 27:17-19

If he sanctified his field from the year of jubilee, i.e., immediately after the expiration of that year, it was to "stand according to thy valuation,"i.e., no alteration was to be made in the valuation. But if it took place after the year of jubilee, i.e., some time or some years after, the priest was to estimate the value according to the number of years to the next year of jubilee, and " it shall be abated from thy valuation, "sc., praeteritum tempus, the time that has elapsed since the year of jubilee. Hence, for example, if the field was vowed ten years after the year of jubilee, the man who wished to redeem it had only forty shekels to pay for the forty years remaining up to the next year of jubilee, or, with the addition of the fifth, 48 shekels. The valuation was necessary in both cases, for the hereditary field was inalienable, and reverted to the original owner or his heirs in the year of jubilee without compensation (cf. Lev 27:21 and Lev 25:13, Lev 25:23.); so that, strictly speaking, it was not the field itself, but the produce of its harvests up to the next year of jubilee, that was vowed, whether the person making the vow left it to the sanctuary in natura till the year of jubilee, or wished to redeem it again by paying the valuation price. In the latter case, however, he had to put a fifth over and above the valuation price (Lev 27:19, like Lev 27:13 and Lev 27:15), that it might be left to him.

Lev 27:20-21

In case he did not redeem it, however, namely, before the commencement of the next year of jubilee, or sold it to another man, i.e., to a man not belonging to his family, he could no longer redeem it; but on its going out, i.e., becoming free in the year of jubilee (see Lev 25:28), it was to be holy to the Lord, like a field under the ban (see Lev 27:28), and to fall to the priests as their property. Hinc colligere est, redimendum fuisse ante Jubilaeum consecratum agrum, nisi quis vellet eum plane abalienari ( Clericus ). According to the distinct words of the text (observe the correspondence of ואם ... ואם ), the field, that had been vowed, fell to the sanctuary in the jubilee year not only when the owner had sold it in the meantime, but also when he had not previously redeemed it. The reason for selling the field at a time when he had vowed it to the sanctuary, need not be sought for in caprice and dishonesty, as it is by Knobel . If the field was vowed in this sense, that it was not handed over to the sanctuary (the priesthood) to be cultivated, but remained in the hands of the proprietor, so that every year he paid to the sanctuary simply the valuation price, - and this may have been the rule, as the priests whose duties lay at the sanctuary could not busy themselves about the cultivation of the field, but would be obliged either to sell the piece of land at once, or farm it, - the owner might sell the field up to the year of jubilee, to be saved the trouble of cultivating it, and the purchaser could not only live upon what it yielded over and above the price to be paid every year to the sanctuary, but might possibly realize something more. In such a case the fault of the seller, for which he had to make atonement by the forfeiture of his field to the sanctuary in the year of jubilee, consisted simply in the fact that he had looked upon the land which he vowed to the Lord as though it were his own property, still and entirely at his own disposal, and therefore had allowed himself to violate the rights of the Lord by the sale of his land. At any rate, it is quite inadmissible to supply a different subject to מכר from that of the parallel גּאל , viz., the priest.

Lev 27:22-24

If on the other hand any one dedicated to the Lord a "field of his purchase,"i.e., a field that had been bought and did not belong to his patrimony, he was to give the amount of the valuation as estimated by the priest up to the year of jubilee "on that day,"i.e., immediately, and all at once. This regulation warrants the conclusion, that on the dedication of hereditary fields, the amount was not paid all at once, but year by year. In the year of jubilee the field that had been vowed, if a field acquired by purchase, did not revert to the buyer, but to the hereditary owner from whom it had been bought, according to the law in Lev 25:23-28.

Lev 27:25

All valuations were to be made according to the shekel of the sanctuary.

Keil-Delitzsch: Lev 27:26-27

What belonged to the Lord by law could not be dedicated to Him by a vow, especially the first-born of clean cattle (cf. Exo 13:1-2). The first-born of unclean animals were to be redeemed according to the valuation of the priest, with the addition of a fifth; and if this was not done, it was to be sold at the estimated value. By this regulation the earlier law, which commanded that an ass should either be redeemed with a sheep or else be put to death (Exo 13:13; Exo 34:20), was modified in favour of the revenues of the sanctuary and its servants.

Keil-Delitzsch: Lev 27:28-29

Moreover, nothing put under the ban, nothing that a man had devoted (banned) to the Lord of his property, of man, beast, or the field of his possession, was to be sold or redeemed, because it was most holy (see at Lev 2:3). The man laid under the ban was to be put to death. According to the words of Lev 27:28, the individual Israelite was quite at liberty to ban, not only his cattle and field, but also men who belonged to him, that is to say, slaves and children. החרים signifies to dedicate something to the Lord in an unredeemable manner, as cherum , i.e., ban, or banned. חרם (to devote, or ban), judging from the cognate words in the Arabic, signifying prohibere, vetare, illicitum facere, illicitum, sacrum , has the primary signification "to cut off,"and denotes that which is taken away from use and abuse on the part of men, and surrendered to God in an irrevocable and unredeemable manner, viz., human beings by being put to death, cattle and inanimate objects by being either given up to the sanctuary for ever or destroyed for the glory of the Lord. The latter took place, no doubt, only with the property of idolaters; at all events, it is commanded simply for the infliction of punishment on idolatrous towns (Deu 13:13.). It follows from this, however, that the vow of banning could only be made in connection with persons who obstinately resisted that sanctification of life which was binding upon them; and that an individual was not at liberty to devote a human being to the ban simply at his own will and pleasure, otherwise the ban might have been abused to purposes of ungodliness, and have amounted to a breach of the law, which prohibited the killing of any man, even though he were a slave (Exo 21:20). In a manner analogous to this, too, the owner of cattle and fields was only allowed to put them under the ban when they had been either desecrated by idolatry or abused to unholy purposes. For there can be no doubt that the idea which lay at the foundation of the ban was that of a compulsory dedication of something which resisted or impeded sanctification; so that in all cases in which it was carried into execution by the community or the magistracy, it was an act of the judicial holiness of God manifesting itself in righteousness and judgment.

Keil-Delitzsch: Lev 27:30-31

Lastly, the tenth of the land, both of the seed of the land - i.e., not of what was sown, but of what was yielded, the produce of the seed (Deu 14:22), the harvest reaped, or "corn of the threshing-floor,"Num 18:27 - and also of the fruit of the tree, i.e., "the fulness of the press"(Num 18:27), the wine and oil (Deu 14:23), belonged to the Lord, were holy to Him, and could not be dedicated to Him by a vow. At the same time they could be redeemed by the addition of a fifth beyond the actual amount.

Keil-Delitzsch: Lev 27:32-34

With regard to all the tithes of the flock and herd, of all that passed under the rod of the herdsman, the tenth (animal) was to be holy to the Lord. No discrimination was to be made in this case between good and bad, and no exchange to be made: if, however, this did take place, the tenth animal was to be holy as well as the one for which it was exchanged, and could not be redeemed. The words "whatsoever passeth under the rod"may be explained from the custom of numbering the flocks by driving the animals one by one past the shepherd, who counted them with a rod stretched out over them (cf. Jer 33:13; Eze 20:37). They mean everything that is submitted to the process of numbering, and are correctly explained by the Rabbins as referring to the fact that every year the additions to the flock and herd were tithed, and not the whole of the cattle. In these directions the tithe is referred to as something well known. In the laws published hitherto, it is true that no mention has been made of it; but, like the burnt-offerings, meat-offerings, and peace-offerings, it formed from time immemorial an essential part of the worship of God; so that not only did Jacob vow that he would tithe for the Lord all that He should give him in a foreign land (Gen 28:22), but Abraham gave a tenth of his booty to Melchizedek the priest (Gen 14:20). Under these circumstances, it was really unnecessary to enjoin upon the Israelites for the first time the offering of tithe to Jehovah. All that was required was to incorporate this in the covenant legislation, and bring it into harmony with the spirit of the law. This is done here in connection with the holy consecrations; and in Num 18:20-32 instructions are given in the proper place concerning their appropriation, and further directions are added in Deu 12:6, Deu 12:11; Deu 14:22. respecting a second tithe. - The laws contained in this chapter are brought to a close in v. 34 with a new concluding formula (see Lev 26:46), by which they are attached to the law given at Sinai.

rdrb rdrs rdrw30 rsp20

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 27:1-34

H. DIRECTIONS CONCERNING VOWS ch. 27

The blessings and curses (ch. 26) were in a sense God's vows to His people. This chapter deals with His people's vows to Him. Another connection between these chapters is that in times of divine discipline (26:14-33) people tend to make vows to God. Chapter 27 shows how God wanted the Israelites to honor their vows.³⁰³

"The directions concerning vows follow the express termination of the Sinaitic lawgiving (chap. xxvi. 46), as an appendix to it, because vows formed no integral part of the covenant laws, but were a freewill expression of piety common to almost all nations, and belonged to the modes of worship current in all religions, which were not demanded and might be omitted altogether, and which really lay outside the law, though it was necessary to bring them into harmony with the demands of the law upon Israel."³⁰⁴

"Just as the whole of the giving of the Law at Sinai began with ten commandments, so it now ends with a list of ten laws. The content of the ten laws deals with the process of payment of vows and tithes made to the Lord."³⁰⁵

God did not command the Israelites to make vows or to promise anything to Him. However vowing is a natural desire of people who love God or want things from God. Therefore God gave the Israelites regulations that were to govern their vowing and dedicating. Though God did not command vows He expected that once His people made them they would keep them (cf. Prov. 20:25; Eccles. 5:3-5). It may be that part of the purpose of these regulations was to discourage rash swearing by fixing a relatively high price on the discharge and changing of vows.³⁰⁶

"A vow to God placed a person or property in a special consecrated relationship which stood outside the formal demands of the law."³⁰⁷

Old Testament examples of people who made vows are Jephthah (Judg. 11:30-31) and Hannah (1 Sam. 1:11). Votive offerings were offerings made in payment of vows.

A vow was a promise to give oneself or one's possessions to God so He would bestow some blessing or because He had already bestowed a blessing. People made vows to do something or not to do something. Vows were normally temporary. When a person wanted to get back what he had vowed to God he had to pay a certain price to the sanctuary to buy back what he had given to God. This constituted redeeming what the person had vowed.

Constable: Lev 27:9-13

2. Vows concerning animals 27:9-13

The Israelites could offer animals that the Mosaic Law classed as clean or unclean to God in payment for a vow. The priests probably used the unclean animals for various purposes other than sacrifice, or they could sell them for a profit.

Constable: Lev 27:14-29

3. Vows concerning other property 27:14-29

God treated houses (vv. 14-15) the same as unclean cattle (cf. vv. 11-12). He calculated land value in relationship to the year of jubilee. The people evidently were to pay for land they inherited and then vowed year by year (vv. 16-21). However they normally were to pay for land they purchased and then vowed in one payment (vv. 22-25). They could not vow first-born animals because these already belonged to God (vv. 26-27). Neither could they vow people or objects that had already been dedicated to God for good purposes (e.g., the spoil of Jericho) or bad purposes (e.g., a condemned murderer; vv. 28-29).

Constable: Lev 27:30-34

4. The redemption of tithes 27:30-34

God claimed as His possession one tenth of the seed, fruit, and livestock of the Israelites. If the owner wished to keep some of this himself, he had to pay the value of what he kept to God plus 20 percent. This tithe was a commonly recognized obligation to God and for this reason it was not part of the Mosaic Law (cf. Gen. 14:20; 28:22).³¹⁰ Probably Moses included the directions concerning it in this section of Leviticus because this tithe was a gift to God.

The Israelites were to devote the Sabbath entirely to God as a reminder that all their days belonged to Him. Likewise they were to tithe their income as a reminder that all their possessions belonged to Him. The tithe was not just the part the Israelites owed God. It was a reminder that they owed everything to God.³¹¹

"Lev. 27 points out that holiness is more than a matter of divine call and correct ritual. Its attainment requires the total consecration of a man's life to God's service. It involves giving yourself, your family, and all your possessions to God."³¹²

God has given quite different directions to guide the giving of Christians under the New Covenant (cf. 1 Cor. 16; 2 Cor 8-9; Phil. 4). He has not specified a percentage that His people must give. He wants us to give joyfully, sacrificially, proportionately, and as He has prospered us. Teaching Christians to give as God instructed the Israelites under the Old Covenant often has the effect of limiting their giving rather than increasing it. Many Christians erroneously think that when they have given 10 percent they have satisfied God.

Guzik: Lev 27:1-34

Leviticus 27 - The Redemption of Things Vowed to God

A. Consecrating persons to the LORD.

1. (1-2) When a man consecrates by a vow certain persons to the LORD.

Now the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'When a man consecrates by a vow certain persons to the LORD, according to your valuation,'"

a. When a man consecrates by a vow certain persons to the LORD: What did it mean to consecrate a person to the LORD? It could be done either for one's self, or on behalf of another (such as consecrating a child unto the LORD). This was a completely voluntary act, meant to demonstrate that this person was totally given to God.

i. For example, a man from the tribe of Judah, in a time of distress, or out of gratitude, or out of a sense of calling, wants to consecrate his son to the LORD. He could not give his son to the service of the tabernacle, because he was not a priestly family. So to consecrate his son, he would follow the procedures in the following verses.

b. When a man consecrates by a vow certain persons to the LORD: The beauty of these commands is that it gave the one making a vow of consecration something definite to do; the vow of consecration was therefore far more than mere words, it had a definite action associated with it - and prevented people from making empty vows to God.

2. (3-8) Assigning a valuation for persons consecrated by a vow.

If your valuation is of a male from twenty years old up to sixty years old, then your valuation shall be fifty shekels of silver, according to the shekel of the sanctuary. If it is a female, then your valuation shall be thirty shekels; and if from five years old up to twenty years old, then your valuation for a male shall be twenty shekels, and for a female ten shekels; and if from a month old up to five years old, then your valuation for a male shall be five shekels of silver, and for a female your valuation shall be three shekels of silver; and if from sixty years old and above, if it is a male, then your valuation shall be fifteen shekels, and for a female ten shekels. But if he is too poor to pay your valuation, then he shall present himself before the priest, and the priest shall set a value for him; according to the ability of him who vowed, the priest shall value him.

a. If your valuation is of a male from twenty years old up to sixty years old: Persons were assigned a value according to their age and general usefulness to society; especially in an agricultural society, there was a definite sense in which a man between 20 and 50 was more "valuable" than a child one month to five years old.

b. If he is too poor to pay your valuation: Importantly, no one was prohibited from fulfilling a vow of consecration because they did not have enough money; if they were poor, the priests would be flexible with the valuation.

i. Everyone can give their life to the LORD; there are none who are too small, or too insignificant, or too useless. God wants to use each and every one.

B. Redeeming property consecrated to God by a vow.

1. (9-13) Animals.

If it is an animal that men may bring as an offering to the LORD, all that anyone gives to the LORD shall be holy. He shall not substitute it or exchange it, good for bad or bad for good; and if he at all exchanges animal for animal, then both it and the one exchanged for it shall be holy. If it is an unclean animal which they do not offer as a sacrifice to the LORD, then he shall present the animal before the priest; and the priest shall set a value for it, whether it is good or bad; as you, the priest, value it, so it shall be. But if he wants at all to redeem it, then he must add one-fifth to your valuation.

a. If it is an animal that men may bring as an offering to the LORD: If an animal was clean (fit for sacrifice), and you wanted to redeem it from the vow of consecration to the LORD (perhaps because the animal was especially useful), you could exchange it for another animal - as long as that animal was also clean, and equally suitable for sacrifice.

b. If it is an unclean animal: If an animal was unclean (unfit for sacrifice), it could still be vowed to the LORD and then redeemed; but the priest would set a value on the animal, and one would add one-fifth to that value (20%) and give the total to the tabernacle treasury.

i. Again, if one simply wanted to give their unclean animal (a donkey, for example) to the LORD, he could give it to a priest, who would use it or sell it, giving the money to the tabernacle treasury; but if they desired to keep the animal, while still consecrating it with a vow to the LORD, they had to pay the price of the animal plus 20%. You could give your donkey and use him too, but it would cost you the value of the donkey plus 20%.

3. (14-25) Houses and land.

And when a man dedicates his house to be holy to the LORD, then the priest shall set a value for it, whether it is good or bad; as the priest values it, so it shall stand. If he who dedicated it wants to redeem his house, then he must add one-fifth of the money of your valuation to it, and it shall be his. If a man dedicates to the LORD part of a field of his possession, then your valuation shall be according to the seed for it. A homer of barley seed shall be valued at fifty shekels of silver. If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand. But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money due according to the years that remain till the Year of Jubilee, and it shall be deducted from your valuation. And if he who dedicates the field ever wishes to redeem it, then he must add one-fifth of the money of your valuation to it, and it shall belong to him. But if he does not want to redeem the field, or if he has sold the field to another man, it shall not be redeemed anymore; but the field, when it is released in the Jubilee, shall be holy to the LORD, as a devoted field; it shall be the possession of the priest. And if a man dedicates to the LORD a field which he has bought, which is not the field of his possession, then the priest shall reckon to him the worth of your valuation, up to the Year of Jubilee, and he shall give your valuation on that day as a holy offering to the LORD. In the Year of Jubilee the field shall return to him from whom it was bought, to the one who owned the land as a possession. And all your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel.

a. When a man dedicates his house to be holy to the LORD: With a house, as in the case with an unclean animal, if a man wanted to consecrate by a vow the house to the LORD, while still using it, the priest would set a value on the house, and one would add one-fifth to that value (20%), and give the total to the tabernacle treasury.

b. If he dedicates his field: For land, its value was based on it potential production, as well as the number of years until the Year of Jubilee.

4. (26-27) Redemption of the consecration vow for the firstborn.

But the firstborn of the animals, which should be the Lord's firstborn, no man shall dedicate; whether it is an ox or sheep, it is the Lord's. And if it is an unclean animal, then he shall redeem it according to your valuation, and shall add one-fifth to it; or if it is not redeemed, then it shall be sold according to your valuation.

a. But the firstborn of the animals, which should be the Lord's firstborn, no man shall dedicate: Since the first born already belonged to God (Exodus 13:2), you could not "buy it back" from the LORD; if it was a clean animal, it had to be sacrificed.

b. It shall be sold according to your valuation: However, an unclean animal could either be sold or "bought back" from the LORD.

5. (28-29) One cannot redeem things or persons devoted to the LORD.

Nevertheless no devoted offering that a man may devote to the LORD of all that he has, both man and beast, or the field of his possession, shall be sold or redeemed; every devoted offering is most holy to the LORD. No person under the ban, who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death.

a. Every devoted offering is most holy to the LORD: To devote something to the LORD was a further step than consecration by a vow; it often had the meaning of destroying the item (or executing the person) so that it could not be used by any one else, and all of its value was given to God.

i. Joshua 6:17, among other passages, translates this word devoted with the word accursed - because that thing devoted to God would be destroyed, being used for no other purpose.

b. Nevertheless no devoted offering that a man may devote to the LORD of all that he has:

For these reasons, an item devoted to God could not be "bought back" by giving its value plus 20% to the tabernacle treasury; it had to be given - and presumably destroyed - unto the LORD.

c. No person under the ban, who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death: In this sense also, one could not escape execution by being "bought back" from the LORD; they had to face the penalty for their crime.

6. (30-33) The payment of tithes.

And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord's. It is holy to the LORD. If a man wants at all to redeem any of his tithes, he shall add one-fifth to it. And concerning the tithe of the herd or the flock, of whatever passes under the rod, the tenth one shall be holy to the LORD. He shall not inquire whether it is good or bad, nor shall he exchange it; and if he exchanges it at all, then both it and the one exchanged for it shall be holy; it shall not be redeemed.

a. If a man wants at all to redeem any of his tithes, he shall add one-fifth to it: Tithes could also be "bought back" from the LORD; instead of tithing good seed from a field, a farmer could pay the value of the seed plus 20%.

7. (34) Conclusion: These are the commandments which the LORD commanded.

These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai.

a. These are the commandments: These were not mere traditions and customs, though men began to attach traditions and customs to these commandments; these were - and are - the commandments (not suggestions) of the LORD.

b. Which the LORD commanded Moses for the children of Israel on Mount Sinai: As we have seen before in Leviticus, the phrase before the LORD occurs more than 60 times - more than any other book in the Bible. What happens in Leviticus happens before the LORD, and every point of obedience it calls us to illustrates - either in specific command or in precious picture - how to walk before the LORD.

i. "READER, thou hast now gone through the whole of this most interesting book; a book whose subject is too little regarded by Christians in general. Here thou mayest discover the rigid requisitions of Divine justice, the sinfulness of sin, the exceeding breadth of the commandment, and the end of all human perfection . . . By this law then is the knowledge, but not the cure of sin . . . We see then that Christ was the END of the law for righteousness (for justification) to every one that believeth." (Clarke)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 27 (Chapter Introduction)

Overview

Lev 27:1, He that makes a singular vow must be the Lord’s; Lev 27:3, The estimation of the person; Lev 27:9, of a beast given by vow; Lev 27:14, of a house; Lev 27:16, of a field, and the redemption thereof; Lev 27:28, No devoted thing may be redeemed; Lev 27:30, The tithe may not be changed.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 27 (Chapter Introduction)

CHAPTER 27

Laws touching the redeeming of men devoted to God, Lev 27:1-8 , or of beasts, Lev 27:9-13 ; of bosses, Lev 27:14,15 ; of fields or grounds, Lev 27:16-25 . What things might not be vowed; and being so, what redeemable, and what not, Lev 27:26-29 . Of redeeming the tenths both of fruit and cattle, Lev 27:30-33 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 27 (Chapter Introduction)

(Lev 27:1-13) The law concerning vows, Of persons and animals.

(Lev 27:14-25) Vows concerning houses and land.

(Lev 27:26-33) Devoted things not to be redeemed.

(Lev 27:34) Conclusion.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 27 (Chapter Introduction)

The last verse of the foregoing chapter seemed to close up the statute-book; yet this chapter is added as an appendix. Having given laws concerning instituted services, here he directs concerning vows and voluntary services, the free-will offerings of their mouth. Perhaps some devout serious people among them might be so affected with what Moses had delivered to them in the foregoing chapter as in a pang of zeal to consecrate themselves, or their children, or estates to him: this, because honestly meant, God would accept; but, because men are apt to repent of such vows, he leaves room for the redemption of what had been so consecrated, at a certain rate. Here is, I. The law concerning what was sanctified to God, persons (Lev 27:2-8), cattle, clean or unclean (Lev 27:9-13), houses and lands (Lev 27:15-25), with an exception of firstlings, (Lev 27:26, Lev 27:27). II. Concerning what was devoted (Lev 27:28, Lev 27:29). III. Concerning tithes (Lev 27:30, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell, The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1994.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baillie, Rebecca A., and E. Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, David W. "Division Markers and the Structure of Leviticus 1-7." In Studia Biblica 1978: I, pp. 9-15. Edited by E. Livingstone. Sheffield, England: Journal for the Study of the Old Testament, 1979.

Bare, G. Plants and Animals of the Bible. N.c.: United Bible Societies, 1969.

Blosser, Don. "The Sabbath Year Cycle in Josephus." Hebrew Union College Annual 52 (1981):129-39.

Bonar, Andrew A. A Commentary on Leviticus. 5th ed. Geneva Series Commentary series. London: Banner of Truth Trust; reprint ed., 1966.

Bowen, Otis R. "Safer Behavior against AIDS Reiterated for Minorities." American Medical News, December 11, 1987, p. 59.

Browne, S. G. Leprosy in the Bible. London: Christian Medical Fellowship, 1970.

Bush, George. Notes, Critical and Practical, on the Book of Leviticus. New York: Newman and Ivison, 1852; reprint ed. Minneapolis: James & Klock Publishing Co., 1976.

Cansdale, G. S. Animals of the Bible. Exeter, England: Paternoster Press, 1970.

Cardona, Dwardu. "The Rites of Molech." Kronos 9:3 (Summer 1984):20-39.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chiu, Andrew. "Is There Ancestor Worship in the Old Testament?" Evangelical Review of Theology 8:2 (October 1984):217-24.

Clements, Ronald E. "Leviticus." In The Broadman Bible Commentary. 12 vols. Nashville: Broadman Press, 1969-72.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, D. J. "An Interpretation of Sacrifice in Leviticus." Zeitschrift für die Alttestamentliche Wissenschaft 89 (1977):387-99.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw Hill Book Co., 1961.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Dressler, Herold H. P. "The Sabbath in the Old Testament." In From Sabbath to Lord's Day, pp. 21-41. Edited by D. A. Carson. Grand Rapids: Zondervan Publishing House, 1982.

Eichrodt, Walther. Theology of the Old Testament. Old Testament Library series. 2 vols. Translated by J. A Baker. Philadelphia: Westminster Press, 1961.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All It's Worth. Second ed. Grand Rapids: Zondervan Publishing House, 1993.

Feinberg, Charles Lee. "Hanakkah." Fundamentalist Journal 5:1 (December 1986):16-18.

Friedland, Eric L. "The Atonement Memorial Service in the American Mahzor." Hebrew Union College Annual 55 (1984):243-82.

Gerstenberger, E. S. Leviticus. Old Testament Library series. Louisville: John Knox Press, 1993.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gowan, Donald E. "Wealth and Poverty in the Old Testament." Interpretation 41:4 (October 1987):341-53.

Grabbe, Lester L. "The Scapegoat Tradition: A Study in Early Jewish Interpretation." Journal for the Study of Judaism 18:2 (December 1987):152-67.

Harris, R. Laird. "Leviticus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

Harrison, R. K. Leviticus. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1980.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Publishers, 1992.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Hertz, J. H. Leviticus. London: Oxford University Press, 1932.

Hoffner, Harry A. "Incest, Sodomy and Bestiality in the Ancient Near East." In Orient and Occident. Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-fifth Birthday, pp. 81-90. Edited by H. A. Hoffner. Neukirchen-Vluyn: Neukirchener, 1973.

Horton, Fred L., Jr. "Form and Structure in Laws Relating to Women: Leviticus 18:6-18." In Society of Biblical Literature Seminar Papers, pp. 20-33. Edited by George W. MacRae. Cambridge, Mass.: Scholars Press, 1973.

Hui, Timothy K. "The Purpose of Israel's Annual Feasts." Bibliotheca Sacra 147:586 (April-June 1990):143-54.

Hulbert, Terry C. "The Eschatological Significance of Israel's Annual Feasts." Th.D. dissertation, Dallas Theological Seminary, 1965.

Hulse, E. V. "The Nature of Biblical Leprosy' and the Use of Alternative Medical Terms in Modern Translations of the Bible." Palestine Exploration Quarterly 107 (1975):87-105.

Johnson, James R. "Toward a Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):137-46.

Johnson, Luke T. "The Use of Leviticus 19 in the Letter of James." Journal of Biblical Literature 101:3 (1982):391-401.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, l866.

Judisch, Douglas McC. L. "Propitiation in the Language and Typology of the Old Testament." Concordia Theological Quarterly 48:2-3 (April-July 1984):121-43.

Jukes, Andrew. The Law of the Offerings. 17th ed. Grand Rapids: Kregel Publications, 1966.

Kaiser, Walter C., Jr. "Leviticus." In The Interpreter's Bible. Nashville: Abingdon, 1994.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Keil, C. F. Manual of Biblical Archaeology. 2 vols. Edinburgh: T. & T. Clark, 1887-88.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kellogg, Samuel H. The Book of Leviticus. The Expositors' Bible series. New York: George H. Doran Co., n.d.

King, Marchant A. "Pentecost and the Fall Feasts." Moody Monthly 85:10 (June 1985):55-58.

_____. "The Sabbath and the Spring Feasts." Moody Monthly 85:9 (May 1985):46-48.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World: The Bible and Archaeology Today. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Lange, John Peter, ed. Commentary on the Holy Scriptures, 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Leach, E. R. Culture and Communication. Cambridge: University Press, 1976

Levine, B. A. In the Presence of the Lord. Leiden, Netherlands: Brill, 1974.

Lemche, N. P. "The Manumission of Slaves - The Fallow Year - The Sabbatical Year - The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Lindsey, F. Duane. "Leviticus." In The Bible Knowledge Commentary: Old Testament, pp. 163-214. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Livingston, Dennis H. "The Crime of Leviticus XXIV 11." Vetus Testamentum 36:3 (July 1986):352-53.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macht, D. I. "A Scientific Appreciation of Leviticus 12:1-5." Journal of Biblical Literature 52 (1933):253-60.

Magonet, Jonathan. "The Structure and Meaning of Leviticus 19." Hebrew Annual Review 7 (1983):151-67.

Margotta, R. The Story of Medicine. New York: Golden Press, 1967.

Master, John R. "The Place of Chapter 24 in the Structure of the Book of Leviticus." Bibliotheca Sacra 159:636 (October-December 2002):415-24.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mendelsohn, I. Slavery in the Ancient Near East. New York: Oxford University Press, 1949.

McMillen, Sim I. None of These Diseases. Westwood, N.J.: Fleming H. Revell Co., 1963.

Merrill, Eugene H. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Biblical Diet Laws as an Ethical System." Interpretation 17 (1963):288-301.

_____. "The Compass of Biblical Sancta." Jewish Quarterly Review 65 (April 1975):205-16.

_____. Cult and Conscience: The "Asham" and the Priestly Doctrine of Repentance. Leiden, Netherlands: Brill, 1976.

_____. "The Graduated Hatta't [Sin Offering] of Leviticus 5:1-13." Journal of the American Oriental Society 103:1 (January-March 1983):249-54.

_____. Leviticus 1-16. Anchor Bible series. New York: Doubleday, 1991.

_____. "The Priestly Doctrine of Repentance." Revue Biblique 82 (April 1975):186-205.

_____. "Two Kinds of Hatta't [Sin Offering]." Vetus Testamentum 26 (1976):333-37.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, Mike. "The Go'el: Kinsman Redeemer." Biblical Illustrator 13:1 (Fall 1986):13-15.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, Julian. "The Decalogue of the Holiness Code." Hebrew Union College Annual 26 (1955):1-27.

Murray, John. Principles of Conduct. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957.

Neufeld, Edward. "The Prohibitions Against Loans at Interest in Ancient Hebrew Laws." Hebrew Union College Annual 26 (1955):355-412.

The New Bible Dictionary, 1962 ed. S.v. "Clean and Unclean," by Charles L. Feinberg.

Noordtzij, A. Leviticus. Translated by Raymond Togtman. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

North, Robert. Sociology of the Biblical Jubilee. Rome: Pontifical Biblical Institute, 1954.

Noth, Martin. The Laws in the Pentateuch and Other Studies. Edinburgh: Oliver and Boyd, 1966.

_____. Leviticus: A Commentary. Philadelphia: Westminster Press, 1977.

Penner, Clifford L. "A Reaction to Johnson's Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):147-49.

Peter, Rene. "L'Imposition des Mains dans L'Ancien Testament." Vetus Testamentum 27:1 (1977):48-55.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

Porter, J. R. Leviticus. Cambridge Bible Commentary series. Cambridge: University Press, 1976.

Rainey, A. F. "The Order of Sacrifices in OT Ritual Texts." Biblica 51 (1970):485-98.

Richard, Ramesh P. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riggans, Walter. Numbers. Daily Bible Study series. Philadelphia: Westminster Press, 1983.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Rosner, Brian. "The Ritual of the Peace Offering: Leviticus 7:11-21." Exegesis and Exposition 2:1 (Summer 1987):83-94.

Ryrie, Charles C. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sansom, M. C. "Laying on of Hands in the Old Testament." Expository Times 94:11 (August 1983):323-26.

Schultz, Samuel J. Leviticus: God Among His People. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Snaith, Norman. "The Cult of Molech." Vetus Testamentum 16 (1966):123-24.

Speiser, E. A. Oriental and Biblical Studies. Philadelphia: University of Pennsylvania, 1967.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

_____. "The Rationale of the Laws of Clean and Unclean in the Old Testament." Journal of the Evangelical Theological Society 43:4 (December 2000):637-57.

Stager, Lawrence E., and Samuel R Wolff. "Child Sacrifice at Carthage--Religious Rite or Population Control?" Biblical Archaeology Review 10:1 (January-February 1984):31-51.

Tosato, Angelo. "The Law of Leviticus 18:18: A Reexamination." Catholic Biblical Quarterly 46 (1984):199-214.

Vermes, Geza. "Leviticus 18:21 in Ancient Jewish Bible Exegesis." In Studies in Aggadah, Targum and Jewish Liturgy in Memory of Joseph Heinemann, pp. 108-124. Edited by Jakob J. Petuchowski and Ezra Fleischer. Jerusalem: Magnes, 1981.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

_____. "Why Does Sexual Intercourse Defile (Lev 15:18)?" Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):432-34.

West, J. Introduction to the Old Testament. New York: Macmillan, 1952.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. Be Holy. Wheaton: Victor Books, 1979.

Wilkinson, John. "Leprosy and Leviticus: The Problem of Description and Identification." Scottish Journal of Theology 30 (1984):153-69.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "The Gesture of Hand Placement in the Hebrew Bible and in Hittite Literature." Journal of the American Oriental Society 106:3 (July-September 1986):433-46.

_____. "Observations on the Ethical Foundations of the Biblical Dietary Laws: A Response to Jacob Milgrom." In Religion and Law: Biblical-Judaic and Islamic Perspectives, pp. 193-98. Edited by Edwin B. Firmage, Bernard G. Weiss, and John W. Welch. Winona Lake, Ind.: Eisenbrauns, 1990.

Zimmerli, Walther. I Am Yahweh. Atlanta: John Knox Press, 1982.

Zohar, Noam. "Repentance and Purification: The Significance and Semantics of ht't in the Pentateuch." Journal of Biblical Studies 107:4 (1988):609-18.

Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 27 (Chapter Introduction)

INTRODUCTION TO LEVEITICUS 27

This chapter contains various laws concerning vows made unto the Lord, whether of persons whose estimation was to be made by the priest, according to their age, sex, and condition, Lev 26:1; or of beasts, clean and unclean, good or bad, Lev 26:9; or of houses, fields, and lands, the estimation of which was to be according to its seed, and the time of its being set apart, whether from or after the year of jubilee, and the number of years to it, Lev 26:14; with this exception to the above laws, that no firstling of the Lord's might be sanctified, and if an unclean beast it might be redeemed, but nothing devoted to the Lord, whether of man, beast, or field, might be sold or redeemed, Lev 26:26; and the chapter is concluded with some laws concerning the redemption or change of tithes, what might or what might not be redeemed or changed, Lev 26:30;.