Leviticus 27:28
Nothing that a man sets apart to the LORD from all he owns--whether a man, an animal, or his inherited land--can be sold or redeemed; everything so devoted is most holy to the LORD.
Sermons
Spontaneous DevotionW. Clarkson Leviticus 27:1-33
On Keeping VowsR.M. Edgar Leviticus 27:1-34
Vows and DuesR.A. Redford Leviticus 27:1-34
Devoted ThingsJ.A. Macdonald Leviticus 27:26-34














The earlier part of this chapter is mainly concerned with things sanctified to God by vows.

I. DEVOTED THINGS DIFFER FROM THINGS SANCTIFIED.

1. In that they may not be redeemed.

(1) Things sanctified might be redeemed. The laws of estimation proceeded upon the recognition of this principle.

(2) But it is otherwise with things devoted (see verses 6, 21, 28). They are in the category of things "most holy," which only may be touched by the priests.

(3) Hence firstlings must not be sanctified (verse 26). The reason is that they are already the property of God. They can neither be given to him nor redeemed from him. They were types of Christ, who is therefore called the "Firstfruits of every creature" - the Antitype of all the firstfruits.

2. Persons when devoted were doomed to die.

(1) Such was the fate of the enemies of the Lord. The Canaanites as unfit to live were so devoted (see Exodus 22:19; Deuteronomy 25:19; Joshua 6:17; 1 Samuel 15:3; 1 Kings 20:42).

(2) Here is no reference to human sacrifices, as some have imagined. It is a question of justice and judgment upon the wicked.

(3) But by a rash vow the innocent may suffer. Thus through the adjuration of Saul Jonathan's life was imperiled (1 Samuel 14). Jephthah's vow compromised the life of his daughter (Judges 11:30, 31, 39). The reading in the margin (verse 31) is preferable. Jephthah could not make a burnt offering of anything unsuited to that purpose, and whatever else came forth he vowed not to sanctify but to devote.

(4) The severity of God upon those devoted for their wickedness should admonish sinners of the formidableness of his anger in the great day of his wrath.

II. THE LAW CONCERNING TITHES.

1. These are now formally required.

(1) They were originally vowed to God (see Genesis 14:19; Genesis 28:22).

(2) The acts of the patriarchs bound their posterity. Hence Levi paid tithes to Melchizedek, being yet ix the loins of Abraham (Hebrews 7:9, 10).

(3) Therefore God now claims them (verses 30, 32).

(4) The spirit of this law is still binding upon the spiritual seed of Abraham (see 1 Corinthians 9:11; Galatians 6:6).

2. Things marked as tithes must not be exchanged.

(1) The expression, "passeth under the rod," is thus explained 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 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, and as the young ones passed out, when the tenth came he touched it with the colour, and this was received as the legitimate tithe."

(2) Here note the vicarious principle. When the tenth was taken, nine went free. Christ is our Tenth (see Isaiah 6:13).

(3) The tenth must not be exchanged for better or worse. Providence is presumed to have guided the rod. While Christ becomes the Substitute for mankind, no one can take his place. - J.A.M.

According to the shekel of the sanctuary.
The law of the sanctuary is to regulate all. Full weight is sought for, but neither superfluity nor abatement. God loves a perfect balance and a just weight. We do not know whether or not there was a standard measure kept in the sanctuary; but it is very probable. Some, indeed, render the words, "shekel of holiness," i.e., a true shekel; still it is every way likely that the other is the true meaning, admitting that this rendering be right. There was probably a standard measure kept in the sanctuary, by which all other weights and measures were regulated. Here would be a type to Israel of the Lord's justice. Here, in the sanctuary of Jehovah, they found the source and regulating measure of all dealings in business between man and man, and of all similar dealings between God and man, through His priests. Would not this standard measure be felt to be a type of the Lord's original attribute of righteousness? He it is that judges; He it is that fixes what is right and what is wrong; He it is to whom all Israel must come to have thought and action weighed. May not 1 Samuel 2:3 refer to this? Hannah's eye had rested on this standard measure, and so she sings, "By Him actions are weighed." Who shall stand before this holy God? He perceives what is wanting the moment He has adjusted His balances. He detects the want of faith in Cain at the altar; of true godly zeal in Jehu's heart; of love in Ephesus; of life in Sardis; of oil in the five virgins; of the wedding garment in the speechless guest: He judges according to the real weight — not the apparent. He judges "according as the work has been," not according as the show has been (1 Corinthians 5:10; Revelation 20:12; Revelation 22:12).

(A. A. Bonar.)

People
Israelites, Moses
Places
Mount Sinai
Topics
Animal, Anything, Apart, Beast, Completely, Destruction, Devote, Devoted, Devotes, Devoteth, Exchange, Family, Field, Fields, Got, Heritage, Holy, Inherited, Money, Nevertheless, Nothing, Notwithstanding, Owns, Possession, Property, Redeemed, Sets, Sold, Whether
Outline
1. He who 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

Dictionary of Bible Themes
Leviticus 27:28

     8270   holiness, set apart

Leviticus 27:1-33

     6714   ransom

Leviticus 27:26-28

     4605   animals, religious role

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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