TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 27:26–34. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, Lev 27:26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (Lev 27:27) is the same with that before, Lev 27:11, Lev 27:12.
II.Things or persons devoted are here distinguished from things or persons that were only sanctified.
1.Devoted things were most holy to the Lord, and could neither revert nor be alienated, Lev 27:28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted.
2.Devoted persons were to be put to death, Lev 27:29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Jos 6:17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9, Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.
III.A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham's payment of them, (Gen 14:20), and Jacob's promise of them, Gen 28:22. It is here appointed,
1.That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30, Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Pro 3:9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; Co1 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see.
2.That which was once marked for tithe should not be altered, no, not for a better (Lev 27:33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod.
3.That it should not be redeemed, unless the owner would give a fifth part more for its ransom, Lev 27:31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity.
IV.The last verse seems to have reference to this whole book of which it is the conclusion:
These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb 4:2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb 12:18.
1.That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom 10:4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified.
2.That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act 15:10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!
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Summary
Leviticus 27:28 introduces the profound and unique concept of the "devoted thing" (Hebrew, ḥērem), a category of consecration distinct from all other vows and offerings detailed in the chapter. Unlike items that could be valued and redeemed, a devoted thing was irrevocably set apart to the LORD, whether of man, beast, or field. This verse explicitly prohibits its sale or redemption, declaring it "most holy unto the LORD," signifying its absolute and unchallengeable separation for divine purposes, embodying the highest degree of sanctity and God's ultimate ownership.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book, providing regulations concerning various types of vows, dedications, and tithes that Israelites could make to the LORD. The chapter begins with detailed instructions for valuing persons vowed to the LORD, allowing for their redemption based on age and gender, as seen in Leviticus 27:1-8. It then proceeds to discuss the dedication of animals, houses, and fields, consistently including provisions for redemption, often with an added fifth of the value, as illustrated in Leviticus 27:16-25. However, Leviticus 27:28 introduces a stark and absolute contrast to these redeemable items. The "devoted thing" (ḥērem) stands in a class by itself, explicitly declared unredeemable and unsellable. Its placement at the chapter's end emphasizes its distinct and ultimate nature, serving as a climactic statement on the most profound and irrevocable form of dedication, underscoring the severity and finality of such a consecration.
Historical & Cultural Context
The concept of ḥērem (devoted thing) was deeply ingrained in ancient Israelite society and found parallels, albeit with distinct theological underpinnings, in the broader ancient Near East. In Israel, ḥērem often carried the connotation of a divine ban or utter destruction, particularly in contexts of holy war or divine judgment. For instance, cities and their inhabitants placed under ḥērem were to be completely destroyed or consecrated to God, with nothing taken for personal gain, as vividly demonstrated in the conquest of Jericho. This practice underscored God's absolute sovereignty, His demand for complete separation from defiling influences, and His right to execute judgment. While Leviticus 27:28 speaks of "a man" devoting something, including "of man," it is crucial to understand that this did not license human sacrifice, which was strictly forbidden and considered an abomination in Israelite law (e.g., Deuteronomy 18:10). Instead, "devoting of man" in this context referred to individuals under a divine ban, destined for complete separation, often to death, as an act of ultimate consecration to God's judgment or ownership, rather than a sacrificial offering.
Key Themes
Leviticus 27:28 powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness. The declaration that "every devoted thing is most holy unto the LORD" elevates ḥērem to the highest degree of sanctity, emphasizing God's absolute purity and His demand for complete separation from the profane. This reinforces the central message of Leviticus: "You shall be holy, for I the LORD your God am holy" (Leviticus 19:2). Another crucial theme is Divine Sovereignty and Ownership. The irrevocability of the devoted thing underscores that once something is dedicated to God, it belongs exclusively to Him, beyond human reclamation or manipulation. This highlights God's ultimate authority over all creation and His right to demand complete surrender. Finally, the verse touches upon the theme of Judgment and Separation, as ḥērem often implied destruction or complete removal from common use, serving as a stark reminder of the consequences of unholiness and the necessity of radical separation for God's purposes, a concept seen throughout Israel's history, such as in the aftermath of Achan's sin.
Exposition and Analysis
Key Word Analysis
This term (H2764) is central to the verse's meaning. From the root H2763, chêrem signifies something irrevocably set apart, often for destruction or complete consecration to God, rendering it untouchable for common use or personal gain. It implies a ban, a curse, or something utterly dedicated. Unlike other vows in Leviticus 27 that allowed for redemption, an item or person under chêrem was permanently removed from human ownership and placed under divine jurisdiction, often with severe consequences for violation. It is a "doomed object" or "abstractly extermination," indicating its removal from human interaction.
The verb (H2763) from which chêrem derives. It means "to seclude; specifically (by a ban) to devote to religious uses (especially destruction)." This highlights the active process of setting something apart under this unique and severe category. It implies an act of consecration that leads to something being "made accursed" or "utterly destroyed," emphasizing the finality and gravity of the dedication.
This superlative phrase (H6944, repeated in the Hebrew text for emphasis, qôdesh qôdesh) literally means "holiness of holinesses" or "holy of holies." It denotes the highest possible degree of sanctity, typically reserved for the most sacred objects within the Tabernacle/Temple (e.g., the Ark of the Covenant, the altar of incense) or the most sacred portions of offerings. By applying this phrase to the "devoted thing," the text emphasizes its absolute, unapproachable, and exclusive belonging to the LORD, signifying that it is set apart to the highest possible degree and cannot be profaned or reclaimed by human will.
Verse Breakdown
"Notwithstanding no devoted thing"
This opening phrase immediately signals a critical distinction from the preceding regulations in Leviticus 27. The word "notwithstanding" acts as a strong contrastive conjunction, indicating that what follows operates under entirely different and more stringent rules than the redeemable vows previously discussed. "No devoted thing" (Hebrew, ḥērem) immediately introduces the unique and unalterable status of this category of dedication.
"that a man shall devote unto the LORD of all that he hath"
This clause clarifies that the act of devotion originates from a human individual ("a man," H376, ʼîysh), who initiates this extreme form of consecration. The dedication is specifically directed "unto the LORD" (H3068, Yᵉhôvâh), highlighting the divine recipient and the sacred, binding nature of the act. The phrase "of all that he hath" underscores the comprehensive potential of such a dedication, indicating that it could encompass various categories of one's possessions (H272, ʼăchuzzâh).
"both of man and beast, and of the field of his possession"
This specifies the broad categories of things that could be placed under ḥērem. "Of man" (H120, ʼâdâm) refers to human beings, typically in contexts of divine judgment or a ban on enemies, not as a form of human sacrifice. "Beast" (H929, bᵉhêmâh) includes animals, and "field" (H7704, sâdeh) "of his possession" refers to land. These categories illustrate the wide reach of the ḥērem principle, applying to living beings and property.
"shall be sold or redeemed"
This is the pivotal prohibition defining the ḥērem. Unlike other dedicated items in Leviticus 27 that could be bought back (H1350, gâʼal) or exchanged (H4376, mâkar), the devoted thing is explicitly forbidden from being sold to another or redeemed by the original owner or anyone else. This highlights its absolute, irreversible, and permanent nature, signifying a complete and final transfer of ownership or designation to God.
"every devoted thing is most holy unto the LORD"
This concluding declaration reiterates and reinforces the ultimate status of the ḥērem. Being "most holy" (H6944, qôdesh qôdeshîm) means it belongs exclusively to God in the highest degree of sanctity. This phrase underscores the irrevocability and signifies that the devoted thing is utterly separated from common use and consecrated solely to God's purpose, whether for His exclusive possession or as an instrument of His judgment.
Literary Devices
Leviticus 27:28 employs several potent literary devices to convey its profound and solemn message. The most prominent is Contrast, as this verse stands in stark opposition to the preceding regulations in Leviticus 27, which meticulously detail various vows and dedications that can be redeemed or valued. The explicit prohibition "shall not be sold or redeemed" highlights this fundamental difference, emphasizing the unique, absolute, and unalterable nature of the ḥērem. Repetition of the phrase "devoted thing" (or its Hebrew equivalent, ḥērem) throughout the verse serves to underscore its central importance and distinct category, reinforcing its unique status. Furthermore, the use of Superlative Language in "most holy" (Hebrew, qōdeš qodāšîm, "holiness of holinesses") elevates the devoted thing to the highest possible level of sanctity. This hyperbolic expression signifies its ultimate and unassailable belonging to God, imbuing the concept with profound solemnity, gravity, and divine authority, reinforcing the seriousness and finality of such a dedication.
Theological and Thematic Connections
Leviticus 27:28 profoundly reveals God's absolute sovereignty and the nature of true consecration. The concept of the "devoted thing" (ḥērem) underscores that certain aspects of life, once consecrated to God, are irrevocably His, beyond human reclamation or manipulation. It speaks to a radical form of dedication where something is utterly set apart, not for human benefit, but solely for divine purpose, often implying complete separation or even destruction as an act of judgment or ultimate purity. This highlights God's demand for unreserved holiness and His ultimate ownership over all creation, reminding us that true devotion involves surrendering control and acknowledging His supreme authority. The ḥērem serves as a powerful theological statement on the uncompromisable nature of God's holiness and His rightful claim over all that is dedicated to Him.
Reflection and Application
While the specific practice of ḥērem as described in the Old Testament, particularly its implications for destruction, is not directly applicable to New Covenant believers, the underlying theological principles of absolute dedication, divine ownership, and ultimate holiness remain profoundly relevant. This verse challenges us to consider the depth of our own consecration to God. If something can be so utterly set apart for Him that it becomes "most holy" and unredeemable, how much more should our lives, time, talents, and resources be considered irrevocably dedicated to His purposes? We are called to a life of radical surrender, where our "possessions"—both material and spiritual—are not held for personal gain or reclaimable at will, but are rather offered as a living sacrifice, holy and pleasing to God. This passage invites us to examine what we might still be holding back from God, seeking to "redeem" for ourselves, rather than fully entrusting it to His sovereign will and holy purposes. It prompts us to ask: What aspects of my life do I still treat as redeemable for my own purposes, rather than irrevocably devoted to the Lord?
Questions for Reflection
FAQ
What is the difference between a "devoted thing" and other vows in Leviticus 27?
The primary difference lies in irrevocability and redemption. Most vows in Leviticus 27 (e.g., vows concerning persons, animals, or fields) included provisions for redemption, meaning the vowed item could be bought back or its value paid to the LORD, often with an added 20% (a fifth part). However, a "devoted thing" (ḥērem) was explicitly stated as "shall not be sold or redeemed" in Leviticus 27:28. Once something was designated as ḥērem, it was permanently and absolutely consecrated to the LORD, becoming "most holy" and entirely removed from human ownership or benefit. This often implied its destruction or complete separation for God's exclusive use or judgment, with no possibility of being reclaimed.
Does Leviticus 27:28 imply human sacrifice?
No, Leviticus 27:28 does not endorse human sacrifice. While the verse mentions "of man" as something that can be devoted, the concept of ḥērem concerning humans in the Old Testament typically refers to individuals or groups under a divine ban, often enemies of Israel, who were to be utterly destroyed as an act of God's judgment or to prevent defilement. This is seen in contexts of holy war, such as the command to utterly destroy the inhabitants of Jericho. Human sacrifice was strictly forbidden in Israelite law and was considered an abomination to the LORD, as explicitly stated in passages like Deuteronomy 18:10. Therefore, the "devoted thing" concerning humans was about complete separation or judgment, not a sacrificial offering for atonement or worship.
Christ-Centered Fulfillment
Leviticus 27:28, with its concept of the "devoted thing" (ḥērem), finds its ultimate and most profound fulfillment in Jesus Christ. While ḥērem often carried connotations of destruction or irrevocable separation for judgment, Christ embodies the ultimate "devoted thing" in a redemptive sense. He was utterly and irrevocably consecrated to the Father's will, not for His own benefit, but for the salvation of humanity. His life, death, and resurrection represent the supreme act of devotion, a complete and unredeemable offering of Himself. As the Lamb of God who takes away the sin of the world, Jesus became the curse (ḥērem) for us, taking upon Himself the divine ban and judgment due to humanity's sin, thereby redeeming us from the curse of the law (Galatians 3:13). Through His perfect sacrifice, He rendered Himself "most holy unto the LORD" in a way that brings life, not destruction, to those who believe. Furthermore, as believers, we are now "in Christ," bought with a price (1 Corinthians 6:20), and are no longer our own. We are called to present our bodies as living sacrifices, holy and acceptable to God, mirroring Christ's complete devotion. In this sense, we, too, become "devoted things" to the Lord—irrevocably set apart for His purposes, unredeemable from His ownership, and called to live lives of ultimate holiness in response to His ultimate devotion for us.