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 27:33 concludes the detailed regulations concerning the tithe of livestock, establishing an unwavering divine decree: the tenth animal, precisely designated through a specific counting method, was to be accepted as unequivocally holy to the Lord without any human inspection for quality. This verse strictly prohibits any attempt to exchange or substitute the animal once it has been identified as the tithe, emphatically declaring that if such a manipulation is attempted, both the original and the proposed substitute animal automatically become holy and irredeemable, thereby profoundly underscoring the absolute sanctity and inviolable nature of anything consecrated to God.
Context
Literary Context
Leviticus 27 functions as a crucial appendix to the elaborate legal framework presented throughout the book of Leviticus. While the preceding chapters meticulously detail sacrificial offerings, purity laws, and the intricate duties of the priesthood, this concluding chapter shifts focus to the valuation, dedication, and redemption of various items and persons consecrated to the Lord through vows or specific offerings. The chapter covers a wide range of dedications, including individuals, houses, fields, and animals. Within this broader context, Leviticus 27:30-33 specifically outlines the laws pertaining to the tithe, encompassing both agricultural produce and livestock. This final verse, dedicated to the animal tithe, serves as a definitive and unyielding prohibition against human interference, manipulation, or attempts to circumvent the divine system of giving, thereby reinforcing the profound sanctity and irrevocable nature of anything set apart for God.
Historical & Cultural Context
Tithing was a foundational and deeply ingrained practice within ancient Israelite society, stemming from the theological conviction that all possessions and the very land itself ultimately belonged to Yahweh (as powerfully articulated in Psalm 24:1). The tithe, literally "a tenth," served as a tangible and regular expression of this belief, acting as the primary economic mechanism for sustaining the Levites, who had no tribal land inheritance, and for funding the operational maintenance of the Tabernacle, and later the Temple (as detailed in Numbers 18:21-24). For livestock, a unique and impartial method of tithing was prescribed: as animals passed individually under a shepherd's rod, every tenth one was designated as the Lord's, irrespective of its physical condition or market value. This method, often termed "the tenth under the rod," was designed to prevent any human bias, ensuring that owners could not offer their weakest animals while retaining the most robust or desirable ones for themselves. The stringent prohibition against inspecting or exchanging the animal powerfully underscores the paramount importance of integrity, trust, and unreserved obedience in God's divinely ordained system of giving, emphasizing that God accepts what is due to Him without human qualification, negotiation, or manipulation.
Key Themes
Leviticus 27:33 contributes significantly to several overarching theological and narrative themes found throughout the book of Leviticus and the broader Pentateuch. A primary theme is Divine Ownership and Sovereignty, asserting God's absolute claim over all creation and, by extension, over the dedicated possessions of His people. This verse highlights the Sanctity of Consecrated Things, demonstrating that once something is set apart for God, it transitions from the common realm to the holy, becoming inviolable and beyond human control. It also underscores the theme of Integrity and Obedience in Worship, demanding that offerings be given with sincerity and without manipulation, reflecting a heart of trust rather than shrewdness. The prohibition against "searching" or "changing" speaks to the human tendency to rationalize or undermine divine commands, thus reinforcing the necessity of Unreserved Devotion and the Irrevocability of Vows and Dedications. This principle finds echoes in later prophetic calls for genuine worship, such as those found in Isaiah 1:11-17 and Amos 5:21-24.
Exposition and Analysis
Key Word Analysis
The Hebrew verb בָּקַר (H1239, bâqar') is a primitive root meaning "to plough," but more generally "to break forth," and figuratively "to inspect, admire, care for, consider." In this specific context, it refers to the act of examining an animal closely to determine its quality, whether it is "good" (H2896, ṭôwb) or "bad" (H7451, raʻ). The explicit prohibition against "searching" underscores that the selection of the tithe animal was not to be based on its inherent physical value, perfection, or perceived utility, but solely on its numerical designation as the tenth animal "under the rod." This command prevented human judgment or self-interest from overriding divine instruction and ensured that the offering was given in faith and obedience, not according to an owner's assessment of worth.
The Hebrew verb מוּר (H4171, mûwr') is a primitive root meaning "to alter," and by implication, "to barter" or "to dispose of." This command directly addresses the powerful temptation to replace the divinely designated tithe animal with another, perhaps one of lesser value, or to reclaim a particularly desirable animal that happened to be the tenth. The absolute strictness of this prohibition, coupled with the severe and immediate consequence that "both it and the change thereof shall be holy," emphasizes the binding, irrevocable, and non-negotiable nature of the dedication once the animal was identified as the Lord's. Any attempt to manipulate the offering was met with a punitive outcome.
The Hebrew noun קֹדֶשׁ (H6944, qôdesh') derives from a root meaning "to be set apart" and denotes "holiness, sacredness, separateness." When something is declared qôdesh, it is irrevocably set apart from common, profane use and consecrated exclusively for God's purposes. In this verse, the moment an animal is identified as the tenth, it undergoes a fundamental transformation from common property to sacred property. The remarkable consequence of attempting to change it—that "both it and the change thereof shall be holy"—reinforces the absolute sanctity, inviolability, and non-negotiable status of anything designated for the Lord, making it impossible for humans to profane, reclaim, or profit from it.
Verse Breakdown
"He shall not search whether it be good or bad,"
This initial clause unequivocally forbids the owner from inspecting or evaluating the quality of the animal that has been designated as the tenth. The selection method ("under the rod") was purely numerical and impartial, designed to prevent human bias or attempts to choose a lesser animal or withhold a superior one based on its physical attributes. This command emphasized unwavering trust in God's prescribed method and prevented human attempts to manipulate or devalue the offering.
"neither shall he change it:"
This is a direct and absolute prohibition against substituting the designated tithe animal. Once the tenth animal passed under the rod and was marked, it was irrevocably set apart for God. Any attempt to swap it for another animal, for any reason—whether to offer a less valuable one or to reclaim a more valuable one—was strictly forbidden and considered an affront to God's claim.
"and if he change it at all, then both it and the change thereof shall be holy;"
This clause outlines the severe and immediate consequence of violating the previous command. If an owner attempts to exchange the tithed animal for another, both the original animal (which was already consecrated as holy) and the substitute animal (referred to as "the change thereof") automatically become holy. This penalty effectively doubles the offering, making the act of attempted manipulation not only futile but also counterproductive, and powerfully demonstrating the inviolability of God's claim over what is dedicated to Him.
"it shall not be redeemed."
This final, emphatic declaration underscores the permanent and irrevocable nature of the tithed animal's status. Once consecrated as holy, neither the original tithed animal nor any animal involved in an attempted exchange could be bought back, reclaimed, or repurposed for secular use. They were permanently set apart for the Lord, highlighting the finality of dedication and the absolute ownership of God over all that is consecrated to Him.
Literary Devices
Leviticus 27:33 masterfully employs several literary devices to convey its strict legal stipulations and profound theological principles. The most prominent device is Legal Stipulation, characteristic of the entire book of Leviticus, which presents commands and their associated consequences in a clear, authoritative, and unambiguous manner. The verse also utilizes Repetition to great effect, particularly the repeated emphasis on the concept of "holy" (קֹדֶשׁ, qôdesh'), which appears twice in the latter half of the verse. This repetition serves as a powerful form of Emphasis, underscoring the absolute and unalterable sacred status of the tithed animal and any attempted substitute. Furthermore, the verse employs a Conditional Clause ("and if he change it at all...") which is immediately followed by a severe and disproportionate consequence. This structure functions as a potent legal deterrent, reinforcing the gravity of the law and the high cost of disobedience. The consequence itself, where "both it and the change thereof shall be holy," can be interpreted as a form of Legal Hyperbole or Exaggeration, designed to strongly discourage any deviation from the prescribed method by making the punitive cost of manipulation exceptionally prohibitive and self-defeating.
Theological and Thematic Connections
Leviticus 27:33 profoundly communicates timeless theological truths about God's absolute sovereignty, the intrinsic nature of holiness, and the integrity demanded in true worship and giving. It unequivocally teaches that what is consecrated to God is irrevocably His, not subject to human evaluation, manipulation, or reclamation. The explicit prohibition against "searching whether it be good or bad" underscores that God's claim is based solely on His divine right and His prescribed method, not on the perceived quality or value of the offering. This demands a posture of faith and obedience from the giver, rather than shrewdness or self-interest. This foundational principle extends far beyond the literal animal tithe, speaking to the broader concept of dedicating our lives, resources, and very selves to God with sincerity, purity of heart, and without reservation. Our offerings, whether material, spiritual, or relational, are to be given with a profound recognition of God's ultimate ownership and the absolute sanctity of anything set apart for His divine purposes.
Reflection and Application
The ancient law articulated in Leviticus 27:33, while specifically addressing the Israelite animal tithe, offers remarkably timeless and profound principles for contemporary believers concerning stewardship, integrity, and the very nature of our commitment to God. It compels us to deeply examine the sincerity and purity of our giving and dedication in every sphere of life. Are we truly offering our "firstfruits" and our "best" to God, or are we, perhaps subtly, tempted to inspect, qualify, or even substitute our offerings, giving God only what is convenient, what is left over, or what we deem less valuable to ourselves? This powerful verse serves as a stark reminder that genuine devotion to God necessitates giving without reservation, without seeking to reclaim, control, or manipulate what we have consecrated. It calls us to profoundly recognize that once something is truly given to God—whether it be our precious time, unique talents, material resources, or even our very lives—it undergoes a sacred transformation, becoming holy and set apart exclusively for His divine purposes. Consequently, it is no longer ours to manipulate, bargain over, or take back. This understanding cultivates within us a spirit of profound generosity, unwavering trust, and deep reverence for God's ultimate and sovereign ownership over all things.
Questions for Reflection
FAQ
What was the purpose of not allowing the owner to "search whether it be good or bad" for the tithed animal?
The prohibition against inspecting the animal's quality (whether "good or bad") was crucial for several profound reasons. Firstly, it ensured that the selection of the tithe was based purely on the divine method of counting ("the tenth under the rod"), rather than on human judgment, preference, or self-interest. This prevented owners from attempting to offer their weakest or most undesirable animals as the tithe while deceptively retaining the best for themselves. Secondly, it powerfully emphasized that the tithe was fundamentally a matter of humble obedience and unwavering faith, not a transactional exchange based on the animal's perceived market value or physical perfection. God's claim was absolute and His method was to be implicitly trusted, thereby reinforcing the integrity of the offering and the sincerity of the giver's heart before Him.
What does it mean that "both it and the change thereof shall be holy" if an exchange was attempted?
This severe and seemingly disproportionate consequence served as an incredibly powerful deterrent against any attempt to manipulate or defraud the tithe. If an owner, in an act of disobedience or greed, tried to swap the designated tenth animal for another, the original tithed animal (which was already consecrated as holy) and the substitute animal (referred to as "the change thereof") would both automatically become holy and irredeemable. This meant the owner would effectively lose two animals instead of one to sacred use, thereby doubling their offering and making the act of attempted manipulation utterly counterproductive. It profoundly underscored the inviolable nature of what was consecrated to God and demonstrated that any attempt to circumvent or defraud God's law would result in an even greater loss and a more stringent penalty for the transgressor, reinforcing the absolute sanctity and finality of the dedication.
How was the "tenth" animal for the tithe determined in ancient Israel?
For livestock, the tithe was determined by a unique and impartial method known as "the tenth under the rod." As the herd or flock passed one by one out of an enclosure, the shepherd would hold a rod, often dipped in ochre or some marking substance, over them. Every tenth animal that passed directly under the rod would be marked with the substance and thereby designated as the Lord's tithe. This selection was made regardless of the animal's quality, size, or appearance. This numerical and impartial method ensured that the selection was random, divinely ordained, and beyond the owner's subjective choice, preventing any opportunity for the owner to choose which animal to give or to substitute a less desirable one. This specific practice is also referenced in Jeremiah 33:13.
Christ-Centered Fulfillment
Leviticus 27:33, with its profound emphasis on an uninspected, unchangeable, and irredeemable offering, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. Just as the tithed animal was accepted by God without human scrutiny of its quality, so too was Christ, the perfect Lamb of God who takes away the sin of the world, the unblemished and spotless sacrifice (as beautifully articulated in 1 Peter 1:18-19). He was not "searched whether it be good or bad" in the sense that His inherent perfection, sinlessness, and divine appointment as the ultimate atoning offering needed no human validation, improvement, or qualification. Furthermore, unlike the animal tithe that could not be changed or redeemed, Christ's singular sacrifice is the unchangeable and final means of redemption for all humanity (as powerfully declared in Hebrews 7:23-27). His offering was so utterly complete, perfect, and eternally efficacious that no substitute or additional sacrifice is needed, possible, or acceptable; it "shall not be redeemed" because its power to save is eternal and absolute. In light of this perfect and unchangeable sacrifice, our dedication to Christ, in response to His immeasurable love and perfect offering, similarly becomes a "holy" and irrevocable commitment. Our lives, once surrendered to Him, are set apart for His divine purposes, no longer ours to reclaim, manipulate, or bargain over, but wholly given to the One who gave Himself for us, becoming a living sacrifice, holy and pleasing to God (as exhorted in Romans 12:1).