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<title>Blue Letter Bible: Text Commentaries</title>
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<h2><a onclick="return mV('Lev', 27, 'all');">Lev 27</a> - The Redemption of Things Vowed to God</h2>
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<p>A. Consecrating persons to the <span class="c6">Lord</span>.</p>
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<p class="c1">1. (<a onclick="return mV('Lev', 27, '1-2');">1-2</a>) <b><span class="c3">When a man consecrates by a vow certain persons to the <span class="c6">Lord</span></span></b>.</p>
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<p class="c2">Now the <span class="c6">Lord</span> 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 <span class="c6">Lord</span>, according to your valuation,'"</p>
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<p class="c4">a. <b><span class="c3">When a man consecrates by a vow certain persons to the <span class="c6">Lord</span></span></b>: What did it mean to consecrate a person to the <span class="c6">Lord</span>? It could be done either for one's self, or on behalf of another (such as consecrating a child unto the <span class="c6">Lord</span>). This was a completely voluntary act, meant to demonstrate that this person was totally given to God.</p>
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<p class="c5">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 <span class="c6">Lord</span>. 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.</p>
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<p class="c4">b. <b><span class="c3">When a man consecrates by a vow certain persons to the <span class="c6">Lord</span></span></b>: The beauty of these commands is that it gave the one making a vow of consecration something definite to <i>do</i>; 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.</p>
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<p class="c1">2. (<a onclick="return mV('Lev', 27, '3-8');">3-8</a>) Assigning a valuation for persons consecrated by a vow. </p>
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<p class="c2">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 <i>is </i>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 <i>it is </i>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.</p>
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<p class="c4">a. <b><span class="c3">If your valuation is of a male from twenty years old up to sixty years old</span></b>: 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.</p>
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<p class="c4">b. <b><span class="c3">If he is too poor to pay your valuation</span></b>: 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.</p>
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<p class="c5">i. <i>Everyone</i> can give their life to the <span class="c6">Lord</span>; there are none who are too small, or too insignificant, or too useless. God wants to use each and every one.</p>
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<p>B. Redeeming property consecrated to God by a vow.</p>
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<p class="c1">1. (<a onclick="return mV('Lev', 27, '9-13');">9-13</a>) Animals.</p>
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<p class="c2">If <i>it is </i>an animal that men may bring as an offering to the <span class="c6">Lord</span>, all that <i>anyone </i>gives to the <span class="c6">Lord</span> 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 <i>it is </i>an unclean animal which they do not offer as a sacrifice to the <span class="c6">Lord</span>, 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 <i>wants </i>at all <i>to </i>redeem it, then he must add one-fifth to your valuation.</p>
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<p class="c4">a. <b><span class="c3">If it is an animal that men may bring as an offering to the <span class="c6">Lord</span></span></b>: If an animal was clean (fit for sacrifice), and you wanted to redeem it from the vow of consecration to the <span class="c6">Lord</span> (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.</p>
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<p class="c4">b. <b><span class="c3">If it is an unclean animal</span></b>: If an animal was unclean (unfit for sacrifice), it could still be vowed to the <span class="c6">Lord</span> 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.</p>
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<p class="c5">i. Again, if one simply wanted to give their unclean animal (a donkey, for example) to the <span class="c6">Lord</span>, 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 <span class="c6">Lord</span>, 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%.</p>
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<p class="c1">3. (<a onclick="return mV('Lev', 27, '14-25');">14-25</a>) Houses and land.</p>
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<p class="c2">And when a man dedicates his house <i>to be </i>holy to the <span class="c6">Lord</span>, 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 <i>wants to </i>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 <span class="c6">Lord</span> <i>part </i>of a field of his possession, then your valuation shall be according to the seed for it. A homer of barley seed <i>shall be valued </i>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 <span class="c6">Lord</span>, as a devoted field; it shall be the possession of the priest. And if a man dedicates to the <span class="c6">Lord</span> 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 <i>as </i>a holy <i>offering </i>to the <span class="c6">Lord</span>. In the Year of Jubilee the field shall return to him from whom it was bought, to the one who <i>owned </i>the land as a possession. And all your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel.</p>
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<p class="c4">a. <b><span class="c3">When a man dedicates his house to be holy to the <span class="c6">Lord</span></span></b>: With a house, as in the case with an unclean animal, if a man wanted to consecrate by a vow the house to the <span class="c6">Lord</span>, 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.</p>
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<p class="c4">b. <b><span class="c3">If he dedicates his field</span></b>: For land, its value was based on it potential production, as well as the number of years until the Year of Jubilee.</p>
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<p class="c1">4. (<a onclick="return mV('Lev', 27, '26-27');">26-27</a>) Redemption of the consecration vow for the firstborn.</p>
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<p class="c2">But the firstborn of the animals, which should be the Lord's firstborn, no man shall dedicate; whether <i>it is </i>an ox or sheep, it <i>is </i>the Lord's. And if <i>it is </i>an unclean animal, then he shall redeem <i>it </i>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.</p>
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<p class="c4">a. <b><span class="c3">But the firstborn of the animals, which should be the Lord's firstborn, no man shall dedicate</span></b>: Since the first born already belonged to God (<a onclick="return mV('Exd', 13, 2);">Exd 13:2</a>), you could not "buy it back" from the <span class="c6">Lord</span>; if it was a clean animal, it had to be sacrificed.</p>
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<p class="c4">b. <b><span class="c3">It shall be sold according to your valuation</span></b>: However, an unclean animal could either be sold or "bought back" from the <span class="c6">Lord</span>.</p>
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<p class="c1">5. (<a onclick="return mV('Lev', 27, '28-29');">28-29</a>) One cannot redeem things or persons <b><span class="c3">devoted</span></b> to the <span class="c6">Lord</span>.</p>
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<p class="c2">Nevertheless no devoted <i>offering </i>that a man may devote to the <span class="c6">Lord</span> of all that he has, <i>both </i>man and beast, or the field of his possession, shall be sold or redeemed; every devoted <i>offering is </i>most holy to the <span class="c6">Lord</span>. No person under the ban, who may become doomed to destruction among men, shall be redeemed, <i>but </i>shall surely be put to death.</p>
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<p class="c4">a. <b><span class="c3">Every devoted offering is most holy to the <span class="c6">Lord</span></span></b>: To <b><span class="c3">devote</span></b> something to the <span class="c6">Lord</span> 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.</p>
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<p class="c5">i. <a onclick="return mV('Jos', 6, 17);">Jos 6:17</a>, among other passages, translates this word <b><span class="c3">devoted</span></b> with the word <i>accursed</i> - because that thing devoted to God would be destroyed, being used for no other purpose.</p>
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<p class="c4">b. <b><span class="c3">Nevertheless no devoted offering that a man may devote to the <span class="c6">Lord</span> of all that he has</span></b>:</p>
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<p class="c4">For these reasons, an item <b><span class="c3">devoted</span></b> 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 <span class="c6">Lord</span>.</p>
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<p class="c4">c. <b><span class="c3">No person under the ban, who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death</span></b>: In this sense also, one could not escape execution by being "bought back" from the <span class="c6">Lord</span>; they had to face the penalty for their crime.</p>
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<p class="c1">6. (<a onclick="return mV('Lev', 27, '30-33');">30-33</a>) The payment of tithes.</p>
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<p class="c2">And all the tithe of the land, <i>whether </i>of the seed of the land <i>or </i>of the fruit of the tree, <i>is </i>the Lord's. It <i>is </i>holy to the <span class="c6">Lord</span>. If a man wants at all to redeem <i>any </i>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 <span class="c6">Lord</span>. 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.</p>
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<p class="c4">a. <b><span class="c3">If a man wants at all to redeem any of his tithes, he shall add one-fifth to it</span></b>: Tithes could also be "bought back" from the <span class="c6">Lord</span>; instead of tithing good seed from a field, a farmer could pay the value of the seed plus 20%.</p>
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<p class="c1">7. (<a onclick="return mV('Lev', 27, 34);">34</a>) Conclusion: <b><span class="c3">These are the commandments which the <span class="c6">Lord</span> commanded</span></b>.</p>
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<p class="c2">These <i>are </i>the commandments which the <span class="c6">Lord</span> commanded Moses for the children of Israel on Mount Sinai.</p>
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<p class="c4">a. <b><span class="c3">These are the commandments</span></b>: 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 <span class="c6">Lord</span>.</p>
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<p class="c4">b. <b><span class="c3">Which the <span class="c6">Lord</span> commanded Moses for the children of Israel on Mount Sinai</span></b>: As we have seen before in Leviticus, the phrase <b><span class="c3">before the <span class="c6">Lord</span></span></b> occurs more than 60 times - more than any other book in the Bible. What happens in Leviticus happens <b><span class="c3">before the <span class="c6">Lord</span></span></b>, and every point of obedience it calls us to illustrates - either in specific command or in precious picture - how to walk <b><span class="c3">before the <span class="c6">Lord</span></span></b>.</p>
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<p class="c5">i. "<span class="c6">Reader</span>, 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 <i>knowledge</i>, but not the <i>cure</i> of sin . . . We see then that Christ was the <span class="c6">end</span> of the law for <i>righteousness</i> (for <i>justification</i>) to every one that believeth." (Clarke)</p>
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