Leviticus 27

This chapter concludes the book by discussing different types of vows. It ends with a rule for redeeming one's tithes (see also chapter Leviticus 25). At certain times, such as emergencies, a person might vow something to God in exchange for answered prayers (see Jonah 2:9). After God answered the prayer, the person might want to ignore the vow. Scripture requires that people vow carefully and then fulfill them (see Leviticus 5:4; Ecclesiastes 5:4–6). Jesus taught that people should not make oaths often or carelessly (Matthew 5:33–37; 23:16–22).

The vow to become a Nazirite is also called a special vow (Numbers 6:2). Yet, the vow mentioned here was probably a promise made to God when asking for a specific answer to prayer (see Genesis 28:20–22). During that time, some pagan religions sacrificed infants to their gods, but God prohibited this practice (Leviticus 18:21; 20:2–5; compare Genesis 22:12–13).

Therefore, to make special vow to the Lord meant providing service, not sacrificing a life. Whether an individual made this vow or by someone on their behalf, it required payment to the sanctuary, probably for the person's expenses during their service. See also Numbers 6:1–21; Judges 13:5, 7; 1 Samuel 1:11; Amos 2:11–12; Acts 18:18.

• This section shows how people were ranked socially in ancient Near Eastern cultures. An adult working man had the highest rank, followed by an adult working woman. A boy ranked higher than a girl, and both ranked higher than toddlers. Senior citizens, who were past their prime working age, ranked similarly to boys and girls.

• The amount of fifty shekels was about 570 grams (20 ounces) of silver, which was a lot (see study note on Leviticus 5:15). Comparisons with other writings from that time show that the biblical shekel value was very high and unaffordable for most people.

Like the offering system (see Leviticus 5:7–13), God’s law made special allowance for a poor person who wanted to contribute to the sanctuary. In these cases, the priest decided the amount of silver to include with the pledge.

Once someone promised an acceptable animal and the priest at the sanctuary accepted it for God, the animal became holy and belonged to God.

An unclean animal, not suitable for food or sacrifice, could be bought back by the worshiper for its assessed value plus 20 percent. This rule likely aimed to preserve the sanctity of vows and reduce careless dedications. For the 20 percent additional charge on property, see Leviticus 27:15, 19, 31.

• The Hebrew term translated as consecrates is emphatic and means "declares holy."

• This rule applies only to a house in a walled town. Other houses, whether in unwalled villages or on open land, returned to the owner in the Year of Jubilee (Leviticus 25:29–31). If the owner wanted to redeem it, he had to pay an extra 20 percent. If he did not redeem the house in the first year, it became the property of the sanctuary and priests. They could use it as they wished.

The cost to consecrate a field depended on the years left until the next Year of Jubilee (see Leviticus 25:24–28). If not redeemed, the property became the priests' to use as they wanted. Redeeming a field cost 120 percent of its valuation (see 27:11–13). If a landowner consecrated his field without redeeming it, it did not return to his family in the Year of Jubilee.

• Year of Jubilee: See Leviticus 25:8–55.

• devoted to the LORD: When someone made a vow to devote something to the Lord, that thing became holy. It could not be bought back or exchanged.

Each of the gerahs weighed about 0.02 ounces or 0.6 grams.

no one may consecrate: Every firstborn male, whether human or animal, already belonged to God (Exodus 13:2; 34:19–20). Thus, consecrating a firstborn is unnecessary. Priests use the firstborn of animals suitable for food or sacrifice (ceremonially clean animals). You can redeem the firstborn of a ceremonially unclean animal, like a donkey, for 20 percent more than its value. Firstborn humans had to be redeemed (Exodus 13:11–13).

sets apart (Hebrew kherem): This act of devotion could not be undone. The person, animal, or property devoted in this way became dedicated to the service of the sanctuary as the priest defined.

set apart for destruction (Hebrew kherem): This is the same Hebrew word used in the previous verse. The context here is the Israelite war to conquer Canaan. God set apart for destruction cities, animals, and people considered holy to other gods.

One-tenth of the harvest (called the "tithe") belonged to the Lord (Deuteronomy 14:22–26; compare Leviticus 23:10–14). The tribe of Levi, which included priests and Levites, did not receive tribal lands. Instead, they received one-tenth of all produce from landowners (Numbers 18:21–29). They set aside this tithe each year (Deuteronomy 14:22). They took it to the sanctuary, where they ate part of it in a ceremony meal (Deuteronomy 14:23–26).

Every third year, they gave a second tithe locally to the Levites and the poor (Deuteronomy 14:27–29; 26:12; see Amos 4:4 for contrast). The Levites then gave a tithe of what they received to the priests of the tabernacle (Numbers 18:26). They used it for their support and to maintain the sanctuary.

Some interpreters believe there were three tithes:

1. the first for the Levites,

2. the second consumed at the sanctuary, and

3. the third for the poor every third year.

Others think there was one tithe, given at the sanctuary for two years, then locally every third year.

The penalty to buy back a tithed harvest was the same as the fine for someone who accidentally failed to give a tithe (see Leviticus 5:16).

Just like the crops from the fields, people also gave a tenth of the flocks and herds to God (Leviticus 27:29–34).

The book ends the way it began (see Leviticus 1:1). It clearly shows that its message came from God through Moses.