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 27:21 delineates a specific and unalterable law concerning a field that has been "devoted" (Hebrew: ḥērem) to the Lord. Unlike other dedicated items that could be redeemed or reverted to their original owners in the Year of Jubilee, such a field was permanently consecrated, becoming irrevocably holy to Yahweh and designated as a perpetual possession for the Aaronic priesthood, thereby ensuring their sustenance and underscoring the absolute nature of certain divine claims.
Context
Literary Context
Leviticus chapter 27 functions as a concluding appendix to the comprehensive legal code given at Mount Sinai, specifically detailing the laws pertaining to vows, dedications, and valuations of persons, animals, houses, and fields. While the preceding chapters meticulously outline the sacrificial system, purity laws, and the calendar of holy days, chapter 27 shifts focus to voluntary acts of consecration and their associated regulations. Verses 16-25 specifically address the dedication and redemption of fields, establishing a valuation system based on the field's yield and its proximity to the next Jubilee. Most dedicated items, including fields, were generally redeemable by the original owner, often with an added 20% surcharge, or would revert to the original family in the Jubilee year. However, Leviticus 27:21 introduces a critical exception: a field designated as ḥērem, or "devoted," which operates outside these standard redemption and reversion protocols, signifying an elevated and permanent form of consecration.
Historical & Cultural Context
The ancient Israelite economy and social structure were deeply rooted in the concept of tribal land inheritance, with God declared as the ultimate owner of all land (Leviticus 25:23). This foundational principle was most visibly expressed through the Year of Jubilee, a divinely ordained fifty-year cycle during which all ancestral lands reverted to their original families, preventing permanent land accumulation and ensuring economic equity (Leviticus 25:10). The tribe of Levi, however, including the Aaronic priesthood, received no territorial land inheritance among the other tribes, as the Lord Himself was declared their portion and inheritance (Numbers 18:20). Their sustenance was derived from tithes, offerings, and specific portions of dedicated items. The concept of ḥērem (devoted thing) was a powerful legal and theological category, often implying utter destruction of things under divine judgment (e.g., the city of Jericho in Joshua 6:17), but also signifying items irrevocably set apart for God's sacred use, beyond human reclamation (Leviticus 27:28). Thus, Leviticus 27:21 describes a unique form of land dedication that bypassed the standard Jubilee reversion, establishing a permanent and sacred provision for the priestly class.
Key Themes
Leviticus 27:21 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Separation, emphasizing that certain things, by divine decree or human dedication, are set apart for God's exclusive use, distinct from the common or profane. The concept of ḥērem elevates this theme to its highest degree, signifying an irreversible consecration. Secondly, it highlights Divine Sovereignty and Ownership, reinforcing the truth that all land ultimately belongs to God (Leviticus 25:23), and He retains the right to designate its use permanently. Thirdly, the verse underscores God's Provision for His Ministers. By allocating devoted fields to the priests, God demonstrates His faithful commitment to sustaining those who serve Him exclusively, ensuring their livelihood without requiring them to engage in secular labor, thereby enabling their full dedication to sacred duties, as seen in Numbers 18:20.
Exposition and Analysis
Key Word Analysis
This term (H2764) is central to understanding the verse. From the root חָרַם (ḥāram), meaning "to shut in" or "to separate," ḥērem signifies something irrevocably set apart for God. Unlike other vows that allowed for redemption, a ḥērem item was completely removed from common use and human claim, becoming God's exclusive property. In contexts like this, applied to a field, it means it is permanently consecrated to the Lord and cannot be bought back or sold. It represents the highest, most absolute form of dedication, distinct from temporary vows or offerings.
This word (H6944) denotes being "set apart" or "consecrated" for sacred use, distinguishing it from the profane or common. When the field is declared "holy unto the LORD," it signifies that it is exclusively God's property, removed from any secular claim, even the general rules of land tenure and Jubilee reversion. This holiness is permanent and intrinsic due to its ḥērem status, reflecting a divine claim that supersedes all human ownership.
This term (H3548) refers to the Aaronic priesthood, who were divinely appointed to serve in the Tabernacle and later the Temple. Since the priests did not receive a tribal land inheritance, God designated specific provisions for their sustenance. The ḥērem field becoming the priest's possession highlights God's direct and permanent method of providing for those dedicated to His service, ensuring their livelihood and enabling their full-time devotion to sacred duties without the need for agricultural labor.
Verse Breakdown
"But the field, when it goeth out in the jubile"
This initial clause establishes the specific temporal and legal context for this unique type of field. It refers to the Year of Jubilee, the fiftieth year when, under normal circumstances, all land would revert to its original family. This clause immediately signals an exception to that fundamental principle, setting the stage for a distinct rule concerning this particular field.
"shall be holy unto the LORD, as a field devoted"
This is the core declaration of the verse. The field, having been designated as ḥērem (devoted), is permanently consecrated to Yahweh. Its holiness is not temporary or subject to redemption or reversion; it is an irrevocable setting apart for divine purposes, transcending the normal land laws and the Jubilee's principle of restoration. This status implies an absolute and unchangeable dedication.
"the possession thereof shall be the priest's"
This final clause specifies the practical outcome of the field's devoted status. While the field is "holy unto the LORD" in its ultimate ownership, its usufruct—the right to use and profit from it—is permanently granted to the priests. This arrangement serves as a concrete example of God's faithful provision for the Levitical priesthood, who were dependent on the offerings and dedications of the people for their livelihood, thus ensuring a stable and permanent source of sustenance for their sacred duties.
Literary Devices
Leviticus 27:21 masterfully employs several key literary devices to convey its profound legal and theological implications. Primarily, it utilizes Legal Language, characteristic of the Mosaic Law, presenting a clear, prescriptive statute with specific conditions and irreversible outcomes. The verse functions as a critical Exception Clause, sharply contrasting with the general rules for land redemption outlined earlier in the chapter. This deliberate contrast creates a powerful sense of Emphasis on the unique and absolute nature of a "devoted" item, highlighting its distinct status. Furthermore, there is rich Symbolism embedded within the concept of the ḥērem field. It symbolizes God's ultimate and absolute ownership over all creation, demonstrating that some things, once truly surrendered to Him, are irrevocably His, beyond human claim or redemption. The permanent allocation to the priests also symbolizes God's unwavering commitment to sustaining those who are set apart for His service, underscoring the divine provision for ministry and the sacredness of their calling.
Theological and Thematic Connections
Leviticus 27:21 profoundly underscores the theological themes of divine sovereignty, irreversible consecration, and God's faithful provision for His ministers. It teaches that while God permits temporary human stewardship of His creation, certain things, once truly dedicated to Him through a "devoted" vow, become permanently His, transcending even foundational legal structures like the Jubilee. This concept of ḥērem signifies a complete, unreserved setting apart, highlighting a level of commitment where there is no turning back or reclaiming. The allocation of such fields to the priests further emphasizes God's direct and faithful care for those called to serve Him exclusively, ensuring their sustenance and enabling their full dedication to sacred duties, thereby demonstrating the divine commitment to the flourishing of His appointed ministry.
Reflection and Application
The concept of a "devoted" field in Leviticus 27:21, though rooted in ancient Israelite land law, offers profound and enduring lessons for contemporary believers regarding radical commitment and stewardship. It challenges us to consider what areas of our lives—our time, talents, resources, and even our deepest desires—we might be called to dedicate irrevocably to the Lord. Unlike vows that could be redeemed or reclaimed, a ḥērem dedication implies a permanent, no-return surrender, reflecting a deep and unwavering trust in God's ultimate ownership and His absolute ability to provide. This calls us to examine if there are aspects of our spiritual walk where we still hold back, or if we are willing to offer a complete, non-negotiable "devotion" to God's purposes, embracing a life of unreserved surrender. Furthermore, the provision for the priests through these fields powerfully reminds us of the ongoing biblical principle of supporting those who are set apart for full-time ministry today. Recognizing that their spiritual labor is vital for the health and growth of the body of Christ, we are called to faithfully contribute to their sustenance, reflecting God's own commitment to caring for those dedicated to His service.
Questions for Reflection
FAQ
What is the primary difference between a "devoted" field and other fields dedicated to the Lord in Leviticus 27?
The primary difference lies in their redeemability and ultimate destination. Most fields dedicated to the Lord in Leviticus 27:16-20 could be redeemed by the original owner or another party by paying a calculated sum, often with an additional 20% surcharge. If not redeemed, they would still revert to the original family in the Year of Jubilee (Leviticus 25:10), reinforcing the principle of God's ultimate ownership and tribal inheritance. However, a "devoted" field (Hebrew: ḥērem) was irrevocably set apart. It could not be redeemed, sold, or revert to its original owner. Instead, it became permanently "holy unto the LORD" and exclusively the "possession thereof shall be the priest's" (Leviticus 27:21), highlighting a higher, permanent, and non-negotiable level of consecration that transcended normal land laws.
Why was a "devoted" field given to the priests, rather than remaining with the original owner or being used for other sacred purposes?
The allocation of "devoted" fields to the priests was a direct and practical expression of God's provision for the Levitical priesthood. Unlike the other tribes, the Levites and priests did not receive an inheritance of land in Canaan (Numbers 18:20), as the Lord Himself was declared their portion. Their sustenance came from tithes, offerings, and specific portions of dedicated items from the people. By designating ḥērem fields as permanent priestly possessions, God ensured a stable and sacred source of income and sustenance for those who ministered in His tabernacle and later the Temple. This arrangement allowed the priests to fully dedicate themselves to their spiritual duties—teaching the law, offering sacrifices, and interceding for the people—without needing to engage in secular labor for their livelihood, underscoring the divine care for those set apart for sacred service.
Christ-Centered Fulfillment
Leviticus 27:21, with its emphasis on a field "devoted" (ḥērem) and irrevocably set apart for the Lord, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament ḥērem could involve destruction or permanent dedication, Christ embodies the perfect, irreversible consecration of a life. He was the Lamb of God, who takes away the sin of the world, "set apart" from eternity to fulfill God's redemptive plan. His sacrifice on the cross was a complete and final act of devotion, a once-for-all offering that could never be redeemed or revoked (Hebrews 10:10), for by that one offering He has perfected for all time those who are being sanctified (Hebrews 10:14). Furthermore, just as the devoted field became the permanent possession of the earthly priests, believers in Christ are now a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), inheriting spiritual blessings and direct access to God that the earthly priests once mediated. Through Christ, we are not merely stewards of a temporary inheritance, but co-heirs with Him in an eternal, irrevocable possession (Romans 8:17), having been permanently set apart and made holy in Him through His own ultimate devotion.