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 27:29 establishes a severe and absolute law concerning a specific category of devotion known as cherem (חֵרֶם), which refers to something irrevocably set apart for utter destruction rather than for sacred use or redemption. This verse concludes the chapter on vows and dedications by specifying that any person "devoted of men"—meaning designated for destruction by human declaration under divine mandate—cannot be redeemed or bought back, but "shall surely be put to death," emphasizing the finality and severity of divine judgment against profound wickedness.
Context
Literary Context
Leviticus 27, the concluding chapter of the book, primarily details the laws concerning vows, dedications, and the redemption of persons, animals, and property consecrated to the Lord. The preceding verses (Leviticus 27:1-27) outline various scenarios where individuals could dedicate themselves, their animals, or their land to God, often providing a means for redemption through a monetary payment. However, Leviticus 27:28 introduces a distinct category: things "devoted (חֵרֶם) to the LORD" that are "most holy" and cannot be sold or redeemed. Verse 29 then specifies an even more extreme and unique application of cherem: persons "devoted, which shall be devoted of men." This progression highlights a spectrum of dedication, culminating in the most severe and irreversible form of consecration—that which leads to death. The placement at the chapter's end underscores the ultimate and unyielding nature of divine justice in certain circumstances.
Historical & Cultural Context
The concept of cherem ("devoted thing" or "ban") was a significant aspect of ancient Near Eastern religious and military practices, though Israel's application was uniquely tied to their covenant with Yahweh. In Israel, cherem could signify something irrevocably consecrated to God as "most holy" (and thus unredeemable, as in Leviticus 27:28), or, as in Leviticus 27:29, something irrevocably set apart for utter destruction. The phrase "devoted of men" (or "devoted by man") refers to a solemn declaration by humans, often under divine instruction or as a consequence of extreme wickedness, that certain individuals or groups are irrevocably designated for complete destruction. This was not a license for arbitrary human sacrifice, but rather a reference to the execution of divine judgment against those who had incurred the ultimate penalty due to grave sin or rebellion against God and His covenant. Historically, this concept is most clearly seen in the context of Israel's holy wars against the Canaanites, who practiced abominable rituals and child sacrifice, and whose presence threatened the spiritual purity of Israel, as commanded in passages like Deuteronomy 7:2 and exemplified in the destruction of Jericho in Joshua 6:17.
Key Themes
Leviticus 27:29 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Primarily, it underscores the theme of God's absolute holiness and justice, demonstrating that there are certain categories of sin and rebellion so profound that they necessitate complete eradication to preserve the sanctity of the covenant community. This verse highlights the gravity of sin and its ultimate, irreversible consequences when divine judgment is enacted. It also reinforces the theme of distinction and separation, emphasizing the stark difference between what is redeemable and what is irrevocably set apart for destruction due to its defilement or opposition to God's will. Furthermore, it speaks to the finality of divine judgment in specific contexts, contrasting with the general provisions for redemption found elsewhere in Leviticus 27. This particular application of cherem serves as a stark reminder of the ultimate cost of unrepentant wickedness and the necessity of maintaining purity within the covenant nation.
Exposition and Analysis
Key Word Analysis
The term chêrem (H2764), appearing as the noun "devoted" in the KJV, refers to a "doomed object" or "abstractly extermination," something "appointed to utter destruction." It is derived from the primitive root châram (H2763), meaning "to seclude" or "to devote to religious uses (especially destruction)." In this verse, it signifies an irrevocable consecration to God for the purpose of complete destruction, implying a total separation from common use or redemption, specifically as an act of divine judgment.
This word, ʼâdâm, refers to a "human being" or "mankind." Its inclusion here specifies that the "devoted" object is a person, designated for destruction by human declaration or action, but always under the framework of divine law. It distinguishes this cherem from inanimate objects or animals and emphasizes that the subject of this irreversible decree is a human life.
The verb pâdâh means "to sever," "to ransom," "to release," or "to preserve." Its use in the negative ("shall not be redeemed") emphatically underscores the absolute and unchangeable nature of something placed under cherem for destruction. Unlike other dedicated items or persons in the chapter that could be bought back, there is no possibility of substitution, ransom, or monetary compensation once this specific pronouncement of cherem is made upon a person.
This primitive root means "to die" or, causatively, "to kill." The phrase "shall surely be put to death" (מות יומת, môt yûmat) uses a common Hebrew idiom of repeating the verb to convey absolute and unavoidable finality. It signifies the execution of a capital sentence, leaving no room for reprieve or alternative, indicating that the person is to be killed.
Verse Breakdown
"None devoted"
This phrase introduces the subject of the law: any person who falls under the specific, severe category of cherem as defined in this verse. It is not a general dedication but a particular, irreversible form of setting apart for destruction.
"which shall be devoted of men"
This crucial clause specifies that the devotion is initiated by human declaration or action, albeit under divine law or instruction. It distinguishes this cherem from things automatically "devoted to the LORD" (as in Leviticus 27:28) and highlights a human agency in the execution of this divine judgment, such as in the context of holy war or judicial sentencing for capital offenses.
"shall be redeemed"
This clause emphatically states that there is no possibility of redemption, ransom, or substitution for a person under this specific cherem. Unlike other vows in the chapter, no monetary value or alternative offering can buy back the life of the one thus devoted.
"but shall surely be put to death"
This final clause declares the inevitable and absolute consequence: the person must be executed. The strong Hebrew idiom (a repetition of the verb "to die") emphasizes the certainty and finality of the judgment, leaving no doubt about the outcome.
Literary Devices
Leviticus 27:29 employs several powerful literary devices to convey its absolute and severe message. The most prominent is Repetition of the root "devoted" (חֵרֶם, ḥērem) throughout the verse ("None devoted, which shall be devoted..."), which serves to emphasize the specific, irreversible nature of this consecration for destruction. This repetition, combined with the emphatic double verb "shall surely be put to death" (מות יומת, môt yûmat), creates a sense of absolute finality and unwavering judgment. The legalistic and prescriptive tone of the verse utilizes declarative statements to establish an unalterable law. Furthermore, there is an implicit Contrast with the preceding verses in Leviticus 27, where most dedications are redeemable. This stark contrast highlights the unique and severe nature of cherem when applied to persons for destruction, underscoring the gravity of the offenses that would warrant such a decree. The language is direct and unambiguous, reflecting the solemnity of divine law and its consequences.
Theological and Thematic Connections
Leviticus 27:29 serves as a profound theological statement about God's absolute holiness, His righteous judgment against profound wickedness, and the ultimate consequences of unrepentant rebellion. It underscores that there are certain categories of sin or individuals so utterly set against God's covenant and purity that they are deemed beyond redemption, requiring complete eradication to preserve the sanctity of the community and the land. This principle of cherem reflects God's intolerance for ultimate evil and His commitment to maintaining a holy people in a holy land, even if it requires severe measures. It is a testament to the gravity of sin and the finality of divine justice when mercy has been exhausted or rejected, emphasizing that some forms of defiance incur an irreversible divine decree.
Reflection and Application
While Leviticus 27:29 describes a specific judicial and theological principle under the Old Covenant, it offers several enduring insights for believers today. Firstly, it serves as a stark reminder of the ultimate seriousness of sin and rebellion against God, demonstrating that there are consequences that lead to utter destruction if not addressed. It underscores God's unwavering commitment to holiness and His righteous judgment against evil. While the New Covenant emphasizes grace and redemption through Christ, the principle of divine judgment against sin remains, as "the wages of sin is death" (Romans 6:23). Secondly, this passage helps us understand the context of certain severe commands in the Old Testament, revealing that they were not arbitrary cruelty but part of a divine strategy to preserve the purity of Israel, through whom the Messiah would come, and to execute judgment against cultures steeped in extreme wickedness. Finally, in a spiritual sense, it can point to the finality of judgment for those who ultimately reject God's offer of salvation through Christ. There comes a point where redemption is no longer possible for those who remain unrepentant and devoted to their own destruction. This verse, therefore, is not a command for modern believers to execute judgment in this manner, but a profound theological statement about the nature of God's justice, His demand for holiness, and the irreversible consequences of certain forms of extreme wickedness under the ancient covenant.
Questions for Reflection
FAQ
Is this verse promoting human sacrifice or giving humans the right to arbitrarily kill others?
No, this verse is not promoting arbitrary human sacrifice or giving individuals a license to kill. Instead, it refers to a very specific and rare application of the cherem (devoted) principle, where a person is irrevocably designated for destruction as a consequence of divine judgment. This was typically enacted under direct divine command or as a legal consequence for extreme capital offenses that threatened the purity and holiness of the Israelite community (e.g., severe idolatry, blasphemy, or the cherem against the wicked Canaanite nations). It was a judicial or military execution of a divinely ordained ban, not a personal offering or arbitrary act of violence. The phrase "devoted of men" implies a human declaration or action, but always within the framework of God's law and judgment, as seen in instances like Joshua 6:17 and Deuteronomy 7:2, where God commanded the destruction of certain groups due to their profound wickedness.
How does this verse, with its emphasis on death, reconcile with God's character of love and mercy?
This verse highlights God's justice and holiness, which are as fundamental to His character as His love and mercy. While God is abundant in mercy and slow to anger, His nature also demands absolute righteousness and cannot tolerate ultimate, unrepentant evil that threatens His covenant and the purity of His people. The concept of cherem in Leviticus 27:29 reflects the severity of sin and the finality of judgment for those who are utterly set against God's will. God's mercy is seen in His long-suffering and in providing a way of escape before such ultimate judgment (e.g., through repentance and atonement). However, for those deemed irrevocably devoted to destruction due to their unrepentant evil and opposition to God's holiness, justice prevails. This verse serves as a sober reminder that there are ultimate consequences for rebellion, demonstrating the depth of God's commitment to righteousness.
Christ-Centered Fulfillment
Leviticus 27:29, with its stark declaration of an irrevocable devotion to death, finds its profound Christ-centered fulfillment not in a literal application to believers, but in how Jesus Christ Himself became the ultimate "devoted one" on our behalf, and how His work redefines "devotion" for humanity. The law of cherem revealed the absolute seriousness of sin and the necessity of complete eradication for that which was utterly defiled and set against God. In Christ, we see the ultimate paradox: He, who knew no sin, became sin for us (2 Corinthians 5:21), effectively becoming "a curse for us" (Galatians 3:13), thus taking upon Himself the cherem—the irrevocable devotion to death—that was due to humanity. He was "put to death" (Romans 5:8) so that we, who were "devoted" to spiritual death by our sin (Romans 6:23), might be redeemed. His sacrifice on the cross was the ultimate act of cherem in reverse: He was set apart for destruction so that we might be set apart for life. Now, those who are "in Christ" are no longer "devoted of men" to death, but are "devoted to God" for eternal life and service (John 3:16). The finality of cherem in Leviticus foreshadows the finality of God's ultimate judgment at the end of time, where there will be no redemption for those who ultimately reject Christ, but for those in Him, there is eternal life and no condemnation (Romans 8:1).