TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 27:14–25. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Kg1 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, Co1 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.
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Summary
Leviticus 27:20 concludes a specific legal provision within the Israelite sacrificial system concerning the redemption of fields dedicated to the Lord. It definitively states that if an individual who consecrated a field fails to redeem it, or if that field is subsequently sold to a third party by the sanctuary, the original owner permanently forfeits any right to reclaim it. This underscores the absolute finality of certain sacred transactions and highlights the enduring consequences of choices made regarding property dedicated to God, distinguishing such cases from other land laws, particularly those related to the Year of Jubilee.
Context
Literary Context
Leviticus 27 functions as a crucial appendix to the comprehensive legal and ritual instructions found throughout the book, following the intricate details of the Holiness Code in Leviticus 17-26. This concluding chapter meticulously outlines the proper procedures for making and fulfilling various vows and dedications—encompassing persons, animals, houses, and fields—to the Lord. Specifically, Leviticus 27:16-25 details the complex regulations for dedicating a portion of one's inherited land to God and the precise conditions under which it could be redeemed. The value of such a dedicated field was calculated based on its anticipated yield until the next Year of Jubilee, a pivotal event designed to restore land to its original family. Verse 20, however, introduces a critical and irreversible exception to the normal redemption process, emphasizing an absolute forfeiture under specific circumstances, thereby highlighting the profound seriousness of vows and the unique, elevated status of land once dedicated to the divine.
Historical & Cultural Context
In ancient Israel, land was far more than mere property; it was intrinsically linked to family identity, tribal inheritance, and divine blessing, reflecting the tribal allotments described in Numbers 34 and Joshua 13-21. The institution of the "kinsman-redeemer" (Hebrew: go'el), as exemplified in Ruth 4, was a vital social mechanism ensuring that family land, and indeed family lineage, remained intact. The Year of Jubilee was a foundational economic and social institution designed to prevent permanent land alienation and maintain equity within the Israelite community. However, land dedicated to the Lord, especially when subsequently sold to a third party, operated under distinct rules. The act of dedicating land was a solemn vow, often involving a significant financial commitment. The law in Leviticus 27:20 reflects the profound gravity with which such sacred commitments were viewed, ensuring that property once consecrated to God, and then irrevocably transferred, remained outside the original family's claim, even overriding the general principles of Jubilee reversion for non-dedicated land. This reinforced both the sanctity of dedicated items and the finality of transactions involving them.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. It underscores the Sanctity of Vows and Dedications, emphasizing that commitments made to God are not to be taken lightly and carry profound, sometimes irreversible, consequences. The law highlights the Holiness of God and His demand for integrity and faithfulness in all dealings, particularly those involving sacred promises and property consecrated to Him. Furthermore, it illustrates the Principle of Divine Ownership, where land, ultimately belonging to God (Leviticus 25:23), takes on a unique, elevated status when specifically dedicated to Him, sometimes superseding even the general land laws designed to protect family inheritance, such as those related to the Year of Jubilee. The concept of irreversible forfeiture serves as a stark reminder of the lasting implications of our choices and the importance of understanding the full weight of our commitments before God.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of buying back, reclaiming, or ransoming something or someone, often in the context of kinship law. In Leviticus 27, it specifically refers to the act of repurchasing dedicated property from the sanctuary or from the Lord's possession by paying its assessed value. The repeated use of "redeem" in this verse highlights the initial opportunity for the original dedicator to reclaim their property and the subsequent definitive loss of that right.
This term denotes the act of transferring ownership of property for a price. In the context of Leviticus 27:20, it refers to the scenario where the dedicated field, having not been redeemed by its original owner, is subsequently sold by the priesthood (acting on behalf of the sanctuary) to a third party. This act of sale to "another man" is the critical trigger that makes the field permanently inaccessible to the original dedicator.
Derived from a root meaning "hinder," this word properly signifies "next" or "other." In this verse, "another man" (combining H312 and H376) refers to someone who is not the original dedicator of the field. The transfer of the dedicated field's ownership to this "another" party is the decisive action that seals the permanent forfeiture of the original owner's right to redemption, establishing a new, irreversible claim on the land.
Verse Breakdown
"And if he will not redeem the field"
This initial clause presents the first condition under which the right to reclaim the dedicated field is jeopardized. The "he" refers to the original individual who dedicated the field to the Lord. The law provided a clear mechanism for this individual to buy back their consecrated land by paying its assessed value plus a 20% surcharge. If the dedicator chose not to exercise this option, or simply failed to do so within the prescribed time, the field remained consecrated and subject to further disposition by the sanctuary.
"or if he have sold the field to another man"
This clause introduces the second, and more decisive, condition for permanent forfeiture. It describes a scenario where the dedicated field, having not been redeemed by the original owner, is subsequently sold by the sanctuary (acting as custodian of dedicated property) to a third party. This transfer of ownership to an "another man" (i.e., someone other than the original dedicator) is the irreversible action that seals the fate of the field regarding its original dedicator's rights.
"it shall not be redeemed any more"
This concluding declaration is the legal consequence that results from either of the preceding conditions being met. It signifies that once the dedicated field has either been left unredeemed by the original owner or, more critically, has been sold to a new owner by the sanctuary, the original dedicator permanently loses any right to repurchase or reclaim it. This forfeiture is absolute and overrides the general Jubilee laws that would otherwise return land to its original family.
Literary Devices
The primary literary device at play in Leviticus 27:20 is Legal Precision. The verse is characterized by its meticulous and unambiguous language, typical of ancient Near Eastern legal codes. It employs a clear conditional structure ("And if... or if... it shall not...") to precisely delineate the circumstances that lead to an irreversible consequence. This precision ensures there is no ambiguity regarding the finality of the transaction, highlighting the profound seriousness with which vows and dedications to the Lord were treated. The stark contrast between the opportunity to "redeem" and the declaration "it shall not be redeemed any more" also functions as a form of Antithesis, emphasizing the definitive loss of a once-available right. This legal exactitude underscores the divine order and the unyielding nature of commitments made before God.
Theological and Thematic Connections
Leviticus 27:20 profoundly illustrates the seriousness of vows and dedications made to God, emphasizing that certain commitments, once made and then mishandled or irrevocably transferred, result in permanent consequences. It highlights the principle that what is consecrated to the Lord takes on a unique status, sometimes superseding even the general land laws designed to protect family inheritance, such as those related to the Year of Jubilee. This reflects God's demand for integrity and faithfulness in all dealings, especially those involving sacred promises and property. The concept of irreversible forfeiture serves as a stark reminder of the lasting implications of our choices and the importance of understanding the full weight of our commitments before God, underscoring that divine justice and the sanctity of vows are paramount.
Reflection and Application
While the specific context of dedicated fields and ancient Israelite land laws may seem distant, the underlying principles of Leviticus 27:20 resonate deeply with timeless truths about commitment, consequence, and stewardship. This verse challenges us to consider the gravity of our promises, not only to God but also to others. It reminds us that there are moments of opportunity that, if missed or deliberately forfeited, can lead to irreversible outcomes. Whether it's a spiritual commitment, a relational promise, or a stewardship responsibility, the passage urges us to act with diligence and integrity. It calls us to soberly assess the implications of our decisions, understanding that God, who established such precise laws for His people, values order, faithfulness, and the fulfillment of what is pledged. Ultimately, it encourages a life lived with intentionality, recognizing that our choices carry lasting weight and that true freedom often lies in honoring our word and stewarding our resources wisely, lest we face the spiritual equivalent of an unredeemable forfeiture.
Questions for Reflection
FAQ
Does this verse mean that all land dedicated to God could never be redeemed?
No, not all dedicated land. Leviticus 27:16-19 outlines the standard procedure for redeeming a dedicated field. The original dedicator could redeem it by paying its assessed value plus an additional one-fifth (20%) of that value. Verse 20 specifically addresses two scenarios where this right of redemption is forfeited: either the original dedicator chooses not to redeem the field, or, more definitively, the field is subsequently sold to another man by the sanctuary. In these specific cases, the right of redemption for the original owner is permanently lost, even overriding the general land reversion principles of the Year of Jubilee for non-dedicated land.
How does this law relate to the Year of Jubilee?
The law in Leviticus 27:20 presents a unique exception to the general principles of the Year of Jubilee. Normally, in the Jubilee year, all inherited land that had been sold would revert to its original family ownership, ensuring that tribal allotments remained intact. However, for a field dedicated to the Lord and then either not redeemed by the original owner or sold by the sanctuary to a third party, the right of redemption for the original owner was permanently forfeited. This meant that such a field would not revert to the original family in the Jubilee, highlighting the distinct and elevated status of property that had been consecrated to God and subsequently transferred under these specific conditions. It underscores the finality of certain sacred transactions, even those that appear to contradict the broader social equity goals of the Jubilee.
Christ-Centered Fulfillment
While Leviticus 27:20 deals with the irrevocable forfeiture of dedicated land in ancient Israel, its underlying principles find profound Christ-centered fulfillment in the New Covenant. The Old Testament's elaborate system of vows, dedications, and redemption laws, including the concept of a "kinsman-redeemer" (go'el), ultimately pointed to Christ. He is the ultimate Redeemer, who paid the ultimate price, not with perishable things like silver or gold, but with His precious blood, to redeem humanity from the slavery of sin and death (1 Peter 1:18-19). Just as the dedicated field, if unredeemed or sold to another, was permanently lost to its original owner, so too is humanity irrevocably lost to sin unless redeemed by Christ. The finality of the forfeiture in Leviticus foreshadows the definitive nature of salvation in Christ: once we are "bought with a price" (1 Corinthians 6:20), we are permanently His, no longer subject to the old ownership of sin and death. Conversely, for those who reject this divine redemption, the opportunity is ultimately forfeited, leading to an eternal separation from God, as solemnly warned in passages like Matthew 25:46. Thus, Leviticus 27:20, in its stern warning about irreversible loss, implicitly magnifies the singular, sufficient, and eternal redemption offered through the sacrifice of Jesus Christ, making it clear that there is no other "redeemer" for our ultimate spiritual plight.