Praise the Lord Jesus Christ, please study this chapter and then answer all 43 questions at the end of this chapter.

Leviticus Chapter 27

Verses 1-34: Standard legislation is given for dedicated persons, animals, houses, and lands.

The final chapter deals in detail with vows, dedications and tithes. The major sections are:

(1)  Vows involving the people and animals (verses 2-13);

(2)  The dedication of houses and lands (verses 14-24); and

(3)  Miscellaneous regulations about vows including the standard payment (verse 25), the treatment of the firstborn (verses 26-27), the ban (verses 28-29), and then tithes (verses 30-33).

The vows could consist of offering service at the tabernacle of:

(1)  Persons;

(2)  Cattle;

(3)  Houses; and

(4)  Fields.

Verses 1-34: The concluding chapter includes rules for redeeming people (27:2-8), animals (27:9-13), houses (27:14-15), and fields (27:16-25) that had been dedicated to Yahweh. If someone vowed any possession or property to the Lord’s use, and extra “one-fifth” of its value had to be paid to “redeem” it, or get it back (27:9-25). A “firstborn” animal could not be dedicated to God because it already belonged to Him (Exodus 13:2).

Leviticus 27:1 “And the LORD spake unto Moses, saying,”

After he had delivered the body of laws in the preceding chapter, which by the close of the last seem to have been finished. But here some rules and instructions concerning vows are given, which a man was not obliged to make, but which he did of his own freewill and good pleasure.

“Saying”: As follows.

Verses 2-7: Make a … vow”: This sets the gift apart from the rest of his household and possessions as a gift to the Lord and His service.

Leviticus 27:2 “Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons [shall be] for the LORD by thy estimation.”

This being an affair which only concerned them. For the Jewish writers say, by this phrase, the children of Israel, Gentiles are excluded.

“When a man shall make a singular vow”: An unusual, an uncommon one, a very distinguished one, and even what is wonderful, as the word signifies. As when a man, through uncommon zeal for God and his service, devotes himself, or his children, or his cattle, or his houses or fields, to the Lord. The word “man”, the Jewish writers say, includes every male, and even a Gentile. Yea, it is said all estimate and are estimated, vow and are vowed, priests, and Levites, and Israelites, women and servants.

“The persons shall be for the Lord by thy estimation”: That is, when a man has vowed himself or another person to the Lord, the priest shall declare the amount at which the person vowed is to be redeemed.

This last chapter of Leviticus is about the seriousness of making vows to God. These Israelites, many times made vows to God, when they were asking something from God. We see in the verse above, that a person could vow their own selves to God. This was a practice of the Israelites. They knew that they could be redeemed from God for a certain figure that God had set for each person. We Christians have been redeemed from sin and death by the precious blood of our Lord Jesus Christ. Silver shekels were used as redemption money, because silver means redemption.

Verses 3-8: The most basic kind of vow was to dedicate oneself to the service of God as Absalom did in exile (2 Sam. 15:8), or as the psalmist (Psalm. 116:14-18). The present verses merely state the rules in accordance with which a person dedicated by vow could be redeemed. This involved a special tariff similar to that paid for the redemption of the firstborn offspring of animals and human beings (Exodus 13:13; 34:20; Num. 18:15). The basis for the difference in the valuation of men and women in the special vows in this chapter was simply the value of their services in the tabernacle. People who had been “vowed” to serve in the tabernacle could be “redeemed” from fulfilling this vow at certain rates. It had no relationship to intrinsic worth. One of the chief occupations of the sanctuary was the slaughtering and offering of animals, and in the wilderness, of disassembling and transporting the tabernacle. This it is easy to see that the service involving heavy manual work made the value of the service of men in the prime of their life much costlier to replace once they had been vowed to this work. This is clearly stated in verse 8 as “according to his ability that vowed shall the priest value him.

Leviticus 27:3 “And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.”

The estimation of the man himself that vowed, or of the priest for him, was not left to be made by either of them at their pleasure. But was to be made according to the following rules, in proportion to the age a person was of to be estimated.

“Of the male from twenty years old even unto sixty years old”: The account begins with these, because men of an age from the one to the other are fittest for labor. And therefore to be set at the highest price, as they are in the next clause.

“Even that estimation shall be fifty shekels of silver, after the shekel of the sanctuary”: These shekels were to be of the full weight, according to the standard that was kept in the sanctuary, and were the highest price that was set upon any. And this was paid equally by all of the same age, whether rich or poor. Hence it is said, “in estimations there is nothing less than one shekel, nor more than fifty (see note on 5:15).

Leviticus 27:4 “And if it [be] a female, then thy estimation shall be thirty shekels.”

That is, of the same age, full twenty years of age, and not more than sixty.

“Then thy estimation shall be thirty shekels”: The price of a servant (Exodus 21:32). The reason of this difference of estimation between a man and a woman is, because the woman is the weaker vessel, and her labor and service of less importance and worth, such as spinning, washing, etc.

Leviticus 27:5 “And if [it be] from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels.”

Not that one of five years old is supposed to vow or to make an estimation. But one grown up, that says, the estimation of this little one, who is five years of age, be upon me. And such a one was bound to pay the value of him, which is as follows.

“Then thy estimation shall be of the male twenty shekels, and for the female ten shekels”: These were valued at a less price than the former, partly because, generally speaking, there are more that die between the age of five and the age of twenty years than between twenty and sixty. And partly because within that time they are not capable of so much work and service as in the latter. And it may be observed, that the females of this age are not valued in proportion to the females of the other. The estimation of these being just half that of the males, whereas that of the other is more than half. The reason is, that women above twenty years of age, their service bears, a better proportion to that of men, than that of young women to young men under twenty.

Leviticus 27:6 “And if [it be] from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation [shall be] three shekels of silver.”

That is, if a man devotes his child to the Lord within such an age, and says, the estimation of this my son or my daughter be upon me. Then he was to pay the value, as next directed. For one under a month old no estimation was to be made. The Jews say, “one less than a mouth old may be vowed, but not estimated.”

“Then thy estimation shall be of the male five shekels of silver”: Somewhat more than ten shillings of English money.

“And for the female thy estimation shall be three shekels of silver”: About seven shillings, which is the least value put on any. And though the lives of male or female at this age are equally uncertain, and the service of either of little worth when near the full time fixed. Yet the preference is given to the male, as being of the more perfect kind, and its life generally most desirable.

Leviticus 27:7 “And if [it be] from sixty years old and above; if [it be] a male, then thy estimation shall be fifteen shekels, and for the female ten shekels.”

When man is almost past his labor, and it is high time to leave off business.

“If it be a male, then thy estimation shall fifteen shekels, and for the female ten shekels”: It may be observed that there is not the disproportion between a man and a woman in old age as in youth, with respect to the estimation of them. The reason of which is, because there is but little difference in their labor and service. Nay, sometimes the woman is most useful and serviceable. For when a man, through age, is quite worn out and his labor gone. An older woman is capable of managing the affairs of the family, and is of great use and service, either by directing and advising, or by doing. So Jarchi observes, when persons come to old age, a woman is nearly to be reckoned as a man, and quotes a proverb of theirs. An old man in a house is a broken potsherd in the house (some interpret the word, a snare or stumbling block, that is in the way). An old woman in a house is a treasure in a house, a good sign in a house, of great use in the management of the affairs of the family.

We see from this, that the very old and the very young were priced less than for a full grown person. This was because they were not capable of working as hard as an adult. The price of a female of equal age of a male was less, because they were not as physically strong to work as the male.

Leviticus 27:8 “But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him.”

If he is so poor that he is not able to pay the value that is set upon him, according to the rules before given.

“Then he shall present himself before the priest”: That has made the estimation, according to the above directions, observing the difference of years, and of male and female. But if a person could not pay the said sums that were appointed, he might apply to the priest, and tell his case.

“And the priest shall value him”: Put a price upon him he is able to pay, as follows.

“According to his ability that vowed shall the priest value him. He was to examine into his circumstances, and as they appeared to him he was to put a value on him, which was to be paid, but not less than, a shekel. For if he could not pay that, it was to remain as a debt until he could. And it was the ability of him that made the vow that was to be inquired into, and according to which the estimation was to be made, and not of him that was vowed. So it is said in the Misnah, “ability is regarded in the one who vowed, and years in the vowed, and estimations in the estimated, and according to the tithe of the estimation. Ability in the one who vows, how? A poor man that estimates a rich man, pays the value of a poor man. And a rich man that estimates a poor man, pays the value of a rich man. If he is poor and afterwards becomes rich, or rich and afterwards poor, he pays the price of a rich man. But the sense which Jarchi gives is, that a priest in such a case was to judge according to what a man has. And so order him to pay, but was to leave him so as he might live, a bed and pillow, and working tools. And if he had an ass he might leave him that.

A person who was unable to pay the set amount for redemption, would be priced by the priest. They would have to pay the amount the priest thought them capable to pay. They were not exempt from paying, because they were poor, but their price was figured on their ability to pay.

Leviticus 27:9 “And if [it be] a beast, whereof men bring an offering unto the LORD, all that [any man] giveth of such unto the LORD shall be holy.”

That is, it such a creature is devoted. Which is of that kind which are used in sacrifice to the Lord, such as bullocks, sheep, goats, rams, and lambs.

“All that any man giveth of such unto the Lord shall be holy”: Shall be set apart to sacred uses, and not applied to profane or common uses. But either were for the use of the altar or of the priests. Or the price of them for the repair of the sanctuary, according as they were devoted.

Something vowed to God, became holy because it had been dedicated to Him. It did not matter whether it had been delivered to the temple or not. It became God’s, when it was vowed.

Leviticus 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 holy.”

Some think these two words signify the same, but Abarbinel 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 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 presence of bringing a good one instead of a bad one, might bring a bad one and say it was good, as Bechai 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 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 priest’s family, or the price of it for the repairs of the sanctuary.

This is just saying that things vowed to God cannot be taken back, unless they are unclean. Instead of getting the first animal back in trade, they would now both belong to God. Let us depart for a moment, here and use an example of Ananias and Sapphira to show the seriousness of vowing things to God, and then not doing what you vowed. There are a number of lessons to be learned in this. They were not required to vow at all, they did it of their own free will. They did not have to promise all the money from the sale. They could have given whatever portion they wanted to. The sin involved is not keeping the vow to God, and even worse, lying about the price of the land. Notice also, that each of them sinned. She would not have been guilty of sin, if she had told the truth. She was not guilty, because of her husband’s sin, but because of her sin. Each was punished individually for their own sin. The main lesson we are to learn in this, is keep your vows to God, and never lie to God. Look for these lessons in the following Scriptures.

Acts 5:1-10 “But a certain man named Ananias, with Sapphira his wife, sold a possession,” “And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles’ feet.” “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land?” “Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.” “And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.” “And the young men arose, wound him up, and carried [him] out, and buried [him].” “And it was about the space of three hours after, when his wife, not knowing what was done, came in.” “And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.” “Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.” “Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband.”

Leviticus 27:11 “And if [it be] any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:”

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.

“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.

Leviticus 27:12 “And the priest shall value it, whether it be good or bad: as thou valuest it, [who art] the priest, so shall it be.”

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 devotee 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.

If by accident a man has brought an unclean animal to the priest to pay his vow to God, the priest shall determine whether it is unclean or not. If it is unclean it would belong to the priest.

Leviticus 27:13 “But if he will at all redeem it, then he shall add a fifth [part] thereof unto thy estimation.”

Unclean animals could be vowed into service, even though they could not be sacrificed. If, however, the man preferred to keep his animal, he could redeem it for 20 percent more than the priest’s valuation.

If the man desires to buy it back from the priest, he must add 20% to the estimated value for the priest’s trouble.

Verses 14-15: Houses were subject to a penalty of one-fifth the evaluation price if the original owner decided to redeem what he had vowed.

Leviticus 27:14 “And when a man shall sanctify his house [to be] holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.”

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, etc. 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 (English), and his debt is a 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 colored things, died on their account. Nor on new, shoes he has bought for them, etc. ”Again it is said, “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.

A person usually needed their house to live in, so they usually redeemed the house. The price of redemption was set by the estimation of its value by the priest.

Leviticus 27:15 “And if he that sanctified it will redeem his house, then he shall add the fifth [part] of the money of thy estimation unto it, and it shall be his.”

A 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.” 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 a high value on things devoted, the owner was to give a fifth part more than the estimation of it. Thus, for instance, if a house thus devoted was valued by the priest at the price of a hundred pounds (English), the owner was obliged, if he would redeem it, to give an hundred twenty pounds.

Here again, if the person who vowed the house wanted it back, he must pay 20% over the estimated value for the trouble the priest went to.

In all of this, and in the next lesson, we must see that these were not requirements from God to do. These were voluntary vows. Once they were made they must be kept. This is like a minister called of God. The person called has the option to answer the call or not, but once the call is answered, it would be a serious thing to go back on the promise. A minister must count the cost, before he or she answers the call. Lot’s wife learned the hard way not to look back to the old life with longing. She was turned to a pillar of salt when she looked back. Two very important lessons to get from this lesson. (1), Do not make hasty vows to God. (2), After the vow is made, you must keep it.

Verses 16-29: The dedication of land was complex, since under the Year of Jubilee legislation such property reverted to the original owner at that time. The owner could redeem it by adding 20 percent to its value in relation to the approaching Year of Jubilee. If he failed to redeem it, or sold it in secret after having devoted it to the Lord, it would actually become the property of the priests at the Year of Jubilee. The firstlings of clean animals belonged to God in any event (Exodus 13:2), and therefore could not be vowed to the sanctuary (verse 26). Blemished (“unclean”) animals could be redeemed by paying the usual 20 percent premium. (Exodus 34:20), prescribed that the firstborn unclean animals should either be ransomed by a lamb or be killed. The “devoted thing” was a more solemn and irreversible vow than an ordinary dedication. Anyone or anything devoted to the Lord could not be ransomed. This would certainly discourage irresponsible acts of piety, as these sacrifices were regarded as the exclusive property of the Lord. This same word was the usual one to invoke the ban in wars against the native inhabitants of Canaan. In divine judgment, all of Israel’s enemies and their property were devoted to the Lord (Num. 21:2; Deut. 7:2; 1 Sam. chapter 15). It was also applied as a judicial sentence against idolaters (Exodus 22:20; Deut. 13:15; see Joshua chapter 7), which was the sin of Achan in taking the devoted thing.

Leviticus 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: a homer of barley seed [shall be valued] at fifty shekels of silver.”

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.

“A homer of barley seed shall be valued at fifty shekels of silver”: 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” (Exodus 16:36); and an “ephah” is but the tenth part of an “homer” (Ezek. 45:11). Which makes a very great difference in this measure of barley, for a 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. Wherefore as an ephah, the tenth part of a homer, contained three seahs or pecks, and which some call bushels. Then a homer consisted of thirty bushels, which brings down the value of it down. 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 a 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 a hundred shekels, and so on.

A homer was dry weight of about all a beast of burden could carry. We see that this would be a large amount of seed, so the 50 shekels of silver is understandable. The weight of the seed to plant the land could be used to determine how much the land would produce.

Leviticus 27:17 “If he sanctify his field from the year of jubilee, according to thy estimation it shall stand.”

The very year, as Aben Ezra, while it is current, or when it is past, and he immediately sanctifies it for a 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 whatsoever 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.

Leviticus 27:18 “But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubilee, and it shall be abated from thy estimation.”

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 a 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.

It appears from this, that the price was paid each year. The priest would have to estimate the value of the redemption.

Leviticus 27:19 “And if he that sanctified the field will in any wise redeem it, then he shall add the fifth [part] of the money of thy estimation unto it, and it shall be assured to him.”

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.

We find that this is figured the same way as the house was estimated. If he bought the vow back, he must add 20% to the value to cover the trouble of the priest.

Leviticus 27:20 “And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.”

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).

Leviticus 27:21 “But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.”

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 says: “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 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.

This land will not go back to the original owner at Jubilee. It was devoted to God and not redeemed, so it belongs to the priest at jubilee.

Leviticus 27:22 “And if [a man] sanctify unto the LORD a field which he hath bought, which [is] not of the fields of his possession;”

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.

Leviticus 27:23 “Then the priest shall reckon unto him the worth of thy estimation, [even] unto the year of the jubilee: and he shall give thine estimation in that day, [as] a holy thing unto the LORD.”

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 observes, or any other purchaser.

“As a holy thing unto the Lord”: To sacred uses, as the repairs of the temple, etc., to which the purchase money was appropriated.

Land that was bought from another man is only this man’s land until Jubilee. He would pay redemption money for only the time he would be using this land.

Leviticus 27:24 “In the year of the jubilee the field shall return unto him of whom it was bought, [even] to him to whom the possession of the land [did belong].”

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, “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.

In this case, the land vowed was not part of his inheritance. At Jubilee it would have to return unto the man he had bought it from.

Leviticus 27:25 “And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.”

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. Scarce so much, and weighed near eleven grains, as Bishop Cumberland has calculated (see Ezek. 45:12).

Everything was redeemed with a silver shekel or shekels. A shekel was 20 gerahs. The gerahs weighed about 13.7 grains and was worth about 3 cents. Remember, a penny was about what a man made for one day’s work.

Leviticus 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 LORD’S.”

“The firstling”: The firstborn already belonged to the Lord (Exodus 13:2), so the worshiper could not dedicate it a second time.

This is just stating that a beast which was born first already belonged to God, you could not vow something to God, that already belonged to Him. All firstborn belonged to God. A firstborn son was bought back from God. The Levitical tribe took the place of the firstborn males to God.

Leviticus 27:27 “And if [it be] of an unclean beast, then he shall redeem [it] according to thine estimation, and shall add a fifth [part] of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.”

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.

We found in the previous lesson, that to buy the unclean animal back, you would have to add 20% to the price of the animal. If it was not redeemed, the money it was sold for belonged to the priest.

Verses 28-29: What was “devote onto the Lord” (set aside for exclusive use), including those things “which shall be devoted of men”, was given over to Him for destruction and could not be redeemed. That “a man shall devote unto the Lord” meant it was consecrated for holy use at sacred places.

Leviticus 27:28 “Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, [both] of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing [is] most holy 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.

“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.

Leviticus 27:29 “None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death.”

“None devoted … shall be redeemed”: A person under the ban, like Achan (in Joshua chapter 7).

We see in this that the Levitical tribe, who were dedicated to work in the temple, could not be redeemed. They belonged to God. Clean animals that were dedicated to God were His and could not be redeemed from God. A message in this for believers is that we are not giving to God, until we have already given our tithes. The amount we give over the 10% owed to God is a gift.

Verses 30-33: The tithe, comprising 10 percent of all the produce, is regarded as the offering due from the people to the true owner of the land (25:23). If the tithe were to be redeemed, the normal 20 percent premium was to be paid to the priests. This chapter points out that holiness is more than a matter of divine call and correct ritual. It actually requires the total consecration of a man’s life to God’s service. It involves giving oneself, one’s family, and all on one’s possessions to God.

Verses 30-32: “Tithe”: This general tithe was given to the Levites (compare Num. 18:21-32). This is the only mention of tithe or 10 percent in Leviticus. However, along with this offering, there were two other Old Testament tithes which totaled about 23 percent annually (compare the second tithe Deut. 14:22; and the third tithe every 3 years Deut. 14:28-29; 26:12).

To fail to give faithfully and generously is to rob God of what is rightfully His and limit one’s blessings. Because Israel was a theocracy, religious and civic aspects were combined, so the “tithe” (Deut. 14:22-23; Mal. 3:10; Luke 11:42), used in sacrifices, also helped support the government infrastructure.

Leviticus 27:30 “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 unto the LORD.”

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: ”So Maimonides says,” after they had separated the first tithe every year, they separate the second tithe, as it is said (Deut. 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.

“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.

“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.

We see again here, that the tithe is not a gift to God. It is His by obligation. You cannot give Him something that already belongs to Him.

Leviticus 27:31 “And if a man will at all redeem [ought] of his tithes, he shall add thereto the fifth [part] thereof.” To redeem the tithe of any thing would cost the redeemer 20% extra. If you remember, this was the interest to pay when a person had neglected their tithe, also.

Of his own, and not his neighbor’s, as Jarchi observes. For if he redeemed the tithes of his neighbor, 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.

Leviticus 27:32 “And concerning the tithe of the herd, or of the flock, [even] of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.”

Of oxen and sheep, as the Targums of Jonathan and Jerusalem. For this law only concerns such, as Maimonides 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, one 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. ”The time of tithing the cattle was on the first of Elul or August. For so it is said, “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, 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.

This is just stating that not only a tenth of your money is God’s, but a tenth of everything you own.

Leviticus 27:33 “He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.”

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. 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 gather, that a tithe beast was not to be bought and sold, whether blemished or unblemished.

Again here, anything given to God becomes holy.

Leviticus 27:34 “These [are] the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.”

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).

The entire book of Leviticus are commandments that God gave Moses at mount Sinai to give to the Israelites. They must keep all of these commandments to keep the covenant with God.

Thank you for taking the time to read this Bible study. My prayer to God is that I have not altered in any way the lessons He intended us to learn from this book. May God richly bless you and continue to encourage you to study His Word.

Leviticus 27: Questions