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 27:31 details a specific regulation concerning the redemption of tithes previously consecrated to the Lord. If an Israelite desired to reclaim or "redeem" any portion of their tithes, which were inherently declared holy and belonging to God, they were required to pay its assessed value plus an additional one-fifth (20%) surcharge. This law underscored the sanctity of all things dedicated to God, discouraging any casual reversal of sacred commitments and reinforcing the principle that what is set apart for divine use should remain so, or be reacquired only at a significant penalty, thereby emphasizing the seriousness of vows and God's absolute ownership.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book, acting as an appendix to the extensive laws of holiness, sacrifice, and worship presented throughout the preceding chapters. It specifically addresses the proper valuation and redemption of persons, animals, houses, and fields that have been vowed or dedicated to the Lord. The chapter transitions from general vows (verses 1-29), where redemption is often possible, to the unique and generally non-redeemable nature of the tithe in verses 30-33. Verse 30 emphatically declares, "all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord." This foundational statement establishes the inherent sacredness and divine ownership of the tithe, making the provision in Leviticus 27:31 a rare, costly exception for redemption. The subsequent verse, Leviticus 27:32, extends the principle to livestock, further emphasizing the comprehensive and inviolable nature of the tithe as God's portion.
Historical & Cultural Context
In ancient Israel, tithing was a cornerstone of the covenant relationship between Yahweh and His people. It functioned as the primary means of supporting the Levitical priesthood and the poor, symbolizing God's ultimate ownership over all creation and His gracious provision for His people. The concept of "redemption" (Hebrew: gâʼal) was deeply embedded in Israelite legal and social structures, often involving a kinsman-redeemer who would reacquire family property, land, or even persons from debt or bondage. However, when something was dedicated to God, it entered a distinct, sacred category. The "fifth part" (20%) surcharge for redemption was not an isolated rule for tithes; it was a consistent penalty applied in various contexts where restitution or the reversal of a sacred commitment was involved, such as in cases of trespass against the Lord's holy things (Leviticus 5:16) or when a person confessed a sin and made restitution (Numbers 5:7). This consistent application underscored the seriousness of violating or attempting to reverse a divine claim.
Key Themes
Leviticus 27:31 contributes significantly to several overarching themes within Leviticus and the Pentateuch. Foremost is the theme of Holiness and Consecration, emphasizing that what is set apart for God is inherently holy and not to be treated lightly or reclaimed for common use. This aligns with the book's broader emphasis on Israel's call to be a holy nation. Another key theme is Divine Ownership and Human Stewardship, as the tithe represents God's absolute claim over all things, and human giving is an acknowledgment of this truth. The redemption clause highlights the cost of attempting to renege on this acknowledgment. Finally, the verse reinforces the theme of Covenant Fidelity and Consequences, demonstrating that commitments made within the covenant relationship with God carry serious implications, and there are tangible consequences for attempting to undo them. This principle is seen throughout the Mosaic Law, from the blessings for obedience to the curses for disobedience, as outlined in passages like Leviticus 26.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to redeem (according to the Oriental law of kinship)," implying to "buy back," "reclaim," or "rescue." While often associated with the kinsman-redeemer (e.g., Boaz in the book of Ruth), here it is uniquely applied to an individual attempting to reacquire something already designated as "holy unto the Lord." The use of gâʼal in this context highlights the tension between human desire for control over possessions and God's absolute claim over what is consecrated to Him, emphasizing the difficulty and cost of reversing a divine dedication.
This ordinal term, derived from the word for "five," denotes the "fifth part" or a 20% addition. Its application in Leviticus 27:31, as in other restitution laws, functions as a punitive surcharge. It makes the act of "redeeming" something dedicated to God financially burdensome, thereby discouraging such actions and reinforcing the sanctity and irrevocability of the original dedication. It is not merely a fee for service but a measure designed to emphasize the seriousness of the commitment made to God.
This term refers to "a tenth" or specifically "a tithe." In the Israelite context, it represented a portion (typically one-tenth) of one's produce, livestock, or income dedicated to God. The tithe was distinct from other offerings in that it was considered inherently "holy unto the Lord" (Leviticus 27:30), signifying its divine ownership from the outset. This inherent holiness is what makes the attempt to "redeem" it particularly significant and costly, as it implies reclaiming something already belonging to God.
Verse Breakdown
"And if a man will at all redeem [ought] of his tithes"
This clause establishes the specific condition under which the law applies. It addresses the scenario where an Israelite, having already set aside a portion of their produce or livestock as tithe (which was divinely declared "holy unto the Lord"), then desires to reclaim or buy back that specific portion for personal use. The emphatic phrasing "will at all redeem" (literally, "redeeming, he shall redeem") underscores the deliberateness of the act, suggesting a strong intent to reverse the initial dedication. This highlights the human inclination to reassert control over resources, even those committed to God.
"he shall add thereto the fifth [part] thereof"
This clause stipulates the mandatory consequence for attempting to redeem one's tithes. The individual is not permitted to simply reacquire the item at its original value, but must pay an additional 20% of its assessed worth. This surcharge serves as a penalty and a deterrent, making the redemption financially costly and thereby discouraging casual revocation or alteration of commitments made to God. It reinforces the theological principle that once something is declared holy to the Lord, it is not to be treated lightly or repossessed without significant consequence, emphasizing the integrity and permanence of divine dedication.
Literary Devices
The primary literary device at play in Leviticus 27:31 is Legal Prescription, as the verse functions as a direct, prescriptive law governing a specific scenario within the Israelite covenant. This is characteristic of the book of Leviticus, which is fundamentally a legal and ritual code designed to regulate the holy life of God's people. There is also a strong element of Symbolism in the "fifth part" surcharge. This additional 20% is not merely a financial transaction; it symbolically represents the heightened cost and seriousness of attempting to reverse a divine dedication. It underscores the absolute nature of God's ownership and the integrity required in human vows and commitments. Furthermore, the verse employs Emphasis through its consistent application of the "fifth part" principle across various restitution laws in the Pentateuch, creating a pattern that reinforces the gravity of commitments to God and the severe consequences of their breach or casual disregard.
Theological and Thematic Connections
Leviticus 27:31 powerfully articulates God's unwavering claim over what is consecrated to Him and the seriousness with which He regards human commitments. The tithe, declared "holy unto the Lord" in Leviticus 27:30, is not merely a human donation but God's inherent portion. The penalty for redemption underscores that God's ownership is absolute, and attempts to reclaim what is His come at a significant cost, reflecting the sacredness of vows and the integrity expected in our dealings with the divine. This principle extends beyond monetary transactions, teaching us about the sanctity of our spiritual commitments and the importance of steadfastness in our devotion and stewardship.
Reflection and Application
Leviticus 27:31, while rooted in Old Covenant law, offers profound principles for contemporary believers regarding the sanctity of commitments and the nature of stewardship. It challenges us to consider the seriousness with which we approach our vows and dedications to God, whether they are baptismal vows, marriage covenants, promises made in prayer, or commitments to service in the church. The "fifth part" penalty serves as a stark reminder that reversing or neglecting our spiritual commitments can carry a significant spiritual cost, even if not a direct financial one in the New Covenant. It encourages us to be deliberate and steadfast in our devotion, recognizing that all we have ultimately belongs to God, and our giving is an act of acknowledging His sovereignty and provision. This verse calls us to a life of integrity, where our word to God is honored and our stewardship reflects our understanding of His ultimate ownership, fostering a deeper sense of responsibility for what we have consecrated to Him.
Questions for Reflection
FAQ
Why did God require an additional fifth part for redeeming tithes?
The requirement to add a "fifth part" (20%) was a punitive measure designed to strongly discourage the redemption of items already consecrated to the Lord. Tithes were declared "holy unto the Lord" (Leviticus 27:30), signifying their inherent sacredness and divine ownership. The surcharge served multiple purposes: it reinforced the sanctity and permanence of the original dedication, made the act of reversing a commitment financially burdensome, and emphasized that what was given to God was not to be treated lightly or reclaimed without significant consequence. This principle of adding a fifth part was also consistently applied in other restitution laws, such as for trespasses against the Lord's holy things (Leviticus 5:16) or when making restitution for fraud (Numbers 5:7), highlighting a broader legal principle of accountability and reverence for sacred commitments.
Does this Old Testament law about redeeming tithes apply to Christians today?
While the specific literal application of redeeming agricultural or livestock tithes with a 20% surcharge is part of the Old Covenant ceremonial and civil law and does not directly apply to New Covenant believers, the underlying theological principles remain profoundly relevant. The law teaches us about the seriousness of commitments made to God, the sanctity of what is dedicated to Him, and the concept of God's ultimate ownership over all things. For Christians, the emphasis shifts from a legalistic tithe of produce to cheerful, generous giving as an act of worship and stewardship, motivated by grace rather than law (2 Corinthians 9:7). However, the principle that our vows and dedications (such as baptismal vows, marriage covenants, or commitments to serve in ministry) should be taken with utmost integrity and that reversing them can have spiritual consequences, still holds true. We are called to be faithful stewards of all that God has entrusted to us, recognizing that our lives, resources, and gifts are ultimately His (Romans 12:1).
Christ-Centered Fulfillment
Leviticus 27:31, with its emphasis on the cost of "redeeming" what is consecrated to God, powerfully foreshadows the ultimate and perfect redemption found in Jesus Christ. The human attempt to "buy back" something already dedicated, even with a punitive surcharge, highlights humanity's inherent inability to truly redeem itself or its broken promises to God. We, like the tithe, were originally consecrated to God's purpose through creation, but fell short through sin, requiring a redemption far beyond any "fifth part" we could ever offer. Christ, as our great Kinsman-Redeemer, stepped into our brokenness, not merely adding a portion, but giving His entire self. He paid the ultimate "surcharge" for our sin, offering His perfect life and atoning death on the cross as the full and final payment for our redemption (Ephesians 1:7). Unlike the temporary and costly redemption of the tithe, Christ's redemption is eternal, complete, and freely given to those who believe, securing for us not merely property but eternal life and reconciliation with God (1 Peter 1:18-19). In Him, the principle of dedication is perfectly fulfilled, as He perfectly consecrated Himself to the Father's will, becoming the spotless Lamb of God who takes away the sin of the world. Our response to this immeasurable redemption is to offer our entire lives as a "living sacrifice, holy and acceptable to God", recognizing that we are no longer our own, but bought with a price and now belong fully to Him.