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Leviticus 27 - Treasury of Scripture Knowledge vs Calvin John

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Leviticus 27

Leviticus 27:1

And the LORD spake unto Moses, saying,

Leviticus 27:2

Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation.

When

Genesis 28:20-22 And Jacob vowed a vow, saying, If God will be with me, and will keep …

Numbers 6:2 Speak to the children of Israel, and say to them, When either man …

Numbers 21:2 And Israel vowed a vow to the LORD, and said, If you will indeed …

Deuteronomy 23:21-23 When you shall vow a vow to the LORD your God, you shall not slack …

Judges 11:30,31,39 And Jephthah vowed a vow to the LORD, and said, If you shall without …

1 Samuel 1:11,28 And she vowed a vow, and said, O LORD of hosts, if you will indeed …

a singular vow A vow is a religious promise made to God, for the most part with prayer, and paid with thanksgiving. Vows were either of abstinence (

Leviticus 7:16 But if the sacrifice of his offering be a vow, or a voluntary offering, …

Ecclesiastes 5:4,5 When you vow a vow to God, defer not to pay it; for he has no pleasure …

Leviticus 27:3

And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

And thy estimation

Leviticus 27:14 And when a man shall sanctify his house to be holy to the LORD, then …

Leviticus 5:15 If a soul commit a trespass, and sin through ignorance, in the holy …

Leviticus 6:6 And he shall bring his trespass offering to the LORD, a ram without …

Numbers 18:16 And those that are to be redeemed from a month old shall you redeem, …

2 Kings 12:4 And Jehoash said to the priests, All the money of the dedicated things …

fifty shekels. i.e, at three shillings each,

Leviticus 27:25 And all your estimations shall be according to the shekel of the …

Exodus 30:13 This they shall give, every one that passes among them that are numbered, …

Leviticus 27:4

And if it be a female, then thy estimation shall be thirty shekels.

thirty shekels. i.e.,

Zechariah 11:12,13 And I said to them, If you think good, give me my price; and if not, …

Matthew 26:15 And said to them, What will you give me, and I will deliver him to …

Matthew 27:9,10 Then was fulfilled that which was spoken by Jeremy the prophet, saying, …

Leviticus 27:5

And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels.

twenty shekels, i.e,

Leviticus 27:6

And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver.

from

Numbers 3:40-43 And the LORD said to Moses, Number all the firstborn of the males …

Numbers 18:14-16 Every thing devoted in Israel shall be yours…

the male The male five shekels,

Leviticus 27:7

And if it be from sixty years old and above; if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels.

from

Psalm 90:10 The days of our years are three score years and ten; and if by reason …

fifteen The old man and old woman, being almost past labour, were nearly of an equal value; the former being estimated at

Leviticus 27:10 He shall not alter it, nor change it, a good for a bad, or a bad …

Leviticus 27:8

But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him.

poorer

Leviticus 5:7 And if he be not able to bring a lamb, then he shall bring for his …

Leviticus 12:8 And if she be not able to bring a lamb, then she shall bring two …

Leviticus 14:21,22 And if he be poor, and cannot get so much; then he shall take one …

Mark 14:7 For you have the poor with you always, and whenever you will you …

Luke 21:1-4 And he looked up, and saw the rich men casting their gifts into the treasury…

2 Corinthians 8:12 For if there be first a willing mind, it is accepted according to …

according

Jeremiah 5:7 How shall I pardon you for this? your children have forsaken me, …

Leviticus 27:9

And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy.

no reference!

Leviticus 27:10

He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy.

Leviticus 27:15-33 And if he that sanctified it will redeem his house, then he shall …

James 1:8 A double minded man is unstable in all his ways.

Leviticus 27:11

And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:

Deuteronomy 23:18 You shall not bring the hire of a whore, or the price of a dog, into …

Malachi 1:14 But cursed be the deceiver, which has in his flock a male, and vows, …

Leviticus 27:12

And the priest shall value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it be.

as thou valuest it, who art the priest. [heb] according to thy estimation, O priest.

Leviticus 27:13

But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation.

Leviticus 27:10,15,19 He shall not alter it, nor change it, a good for a bad, or a bad …

Leviticus 5:16 And he shall make amends for the harm that he has done in the holy …

Leviticus 6:4,5 Then it shall be, because he has sinned, and is guilty, that he shall …

Leviticus 22:14 And if a man eat of the holy thing unwittingly, then he shall put …

Leviticus 27:14

And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.

sanctify

Leviticus 27:21 But the field, when it goes out in the jubilee, shall be holy to …

Leviticus 25:29-31 And if a man sell a dwelling house in a walled city, then he may …

Numbers 18:14 Every thing devoted in Israel shall be yours.

Psalm 101:2-7 I will behave myself wisely in a perfect way. O when will you come …

as the priest

Leviticus 27:12 And the priest shall value it, whether it be good or bad: as you …

Leviticus 27:15

And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his.

then he shall add

Leviticus 27:13 But if he will at all redeem it, then he shall add a fifth part thereof …

Leviticus 27:16

And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.

some part Though the words `some part' are not expressed, yet it is generally allowed that they should be supplied here; as it was not lawful for a man to alienate in this manner his whole patrimony: he might express his good will for the house of God but he must not impoverish his own family.

of a field

Acts 4:34-37 Neither was there any among them that lacked: for as many as were …

Acts 5:4 Whiles it remained, was it not your own? and after it was sold, was …

an homer. or, the land of an homer, etc., i.e, as much land as required a homer of barley to sow it. The homer was very different to the omer; the latter held about three quarts, the former seventy-five gallons three pints.

Isaiah 5:10 Yes, ten acres of vineyard shall yield one bath, and the seed of …

Ezekiel 45:11-14 The ephah and the bath shall be of one measure, that the bath may …

Hosea 3:2 So I bought her to me for fifteen pieces of silver, and for an homer …

Leviticus 27:17

If he sanctify his field from the year of jubile, according to thy estimation it shall stand.

Leviticus 27:18

But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation.

Leviticus 25:15,16,27,51,52 According to the number of years after the jubilee you shall buy …

Leviticus 27:19

And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.

Leviticus 27:13 But if he will at all redeem it, then he shall add a fifth part thereof …

Leviticus 27:20

And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.

Leviticus 27:21

But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest's.

when

Leviticus 25:10,28,31 And you shall hallow the fiftieth year, and proclaim liberty throughout …

devoted
It is cherem, a thing so devoted to God, as never more to be capable of being redeemed.

Leviticus 27:28,29 Notwithstanding no devoted thing, that a man shall devote to the …

Deuteronomy 13:17 And there shall stick nothing of the cursed thing to your hand: that …

Joshua 6:17 And the city shall be accursed, even it, and all that are therein, …

Ezra 10:8 And that whoever would not come within three days, according to the …

Ezekiel 44:29 They shall eat the meat offering, and the sin offering, and the trespass …

priest's

Numbers 18:14 Every thing devoted in Israel shall be yours.

Ezekiel 44:29 They shall eat the meat offering, and the sin offering, and the trespass …

Leviticus 27:22

And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession;

his possession

Leviticus 25:10,25 And you shall hallow the fiftieth year, and proclaim liberty throughout …

Leviticus 27:23

Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubile: and he shall give thine estimation in that day, as a holy thing unto the LORD.

Leviticus 27:12,18 And the priest shall value it, whether it be good or bad: as you …

Leviticus 27:24

In the year of the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong.

Leviticus 27:20 And if he will not redeem the field, or if he have sold the field …

Leviticus 25:28 But if he be not able to restore it to him…

Leviticus 27:25

And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.

And all

Leviticus 27:3 And your estimation shall be of the male from twenty years old even …

to the shekel. A standard shekel; the standard being kept in the sanctuary, to try and regulate all the weights in the land by.

twenty

Exodus 30:13 This they shall give, every one that passes among them that are numbered, …

Numbers 3:47 You shall even take five shekels apiece by the poll, after the shekel …

Numbers 18:16 And those that are to be redeemed from a month old shall you redeem, …

Ezekiel 45:12 And the shekel shall be twenty gerahs: twenty shekels, five and twenty …

Leviticus 27:26

Only the firstling of the beasts, which should be the LORD'S firstling, no man shall sanctify it; whether it be ox, or sheep: it is the LORD'S.

the firstling [heb] first born, etc. As these firstlings were the Lord's before, it would have been a solemn mockery to pretend to make them a matter of a singular vow; for they were already appointed, if clean, to be sacrificed.

which

Exodus 13:2,12,13 Sanctify to me all the firstborn, whatever opens the womb among the …

Exodus 22:30 Likewise shall you do with your oxen, and with your sheep: seven …

Numbers 18:17 But the firstling of a cow, or the firstling of a sheep, or the firstling …

Deuteronomy 15:19 All the firstling males that come of your herd and of your flock …

Leviticus 27:27

And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.

and shall add. This was probably intended to prevent rash vows and covetous redemptions. The priest alone was to value the thing; and to whatever his valuation was, a fifth part must be added by him who wished to redeem it.

Leviticus 27:11-13 And if it be any unclean beast, of which they do not offer a sacrifice …

Leviticus 27:28

Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.

no devoted. This is the cherem, the absolute, irredeemable grant to God.

Leviticus 27:21 But the field, when it goes out in the jubilee, shall be holy to …

Exodus 22:20 He that sacrifices to any god, save to the LORD only, he shall be …

Numbers 21:2,3 And Israel vowed a vow to the LORD, and said, If you will indeed …

Deuteronomy 7:1,2 When the LORD your God shall bring you into the land where you go …

Deuteronomy 13:15,16 You shall surely smite the inhabitants of that city with the edge …

Deuteronomy 20:16,17 But of the cities of these people, which the LORD your God does give …

Deuteronomy 25:19 Therefore it shall be, when the LORD your God has given you rest …

Joshua 6:17-19,26 And the city shall be accursed, even it, and all that are therein, …

Joshua 7:1,11-13,25 But the children of Israel committed a trespass in the accursed thing: …

Judges 11:30,31 And Jephthah vowed a vow to the LORD, and said, If you shall without …

Judges 21:5,11,18 And the children of Israel said, Who is there among all the tribes …

1 Samuel 14:24-28 And the men of Israel were distressed that day: for Saul had adjured …

1 Samuel 14:38-45 And Saul said, Draw you near here, all the chief of the people: and …

1 Samuel 15:3,18,32,33 Now go and smite Amalek, and utterly destroy all that they have, …

Matthew 25:41 Then shall he say also to them on the left hand, Depart from me, …

Acts 23:12-14 And when it was day, certain of the Jews banded together, and bound …

Romans 9:3 For I could wish that myself were accursed from Christ for my brothers, …

1 Corinthians 16:22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

Galatians 3:10,13 For as many as are of the works of the law are under the curse: for …

Leviticus 27:29

None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.

None

Numbers 21:2,3 And Israel vowed a vow to the LORD, and said, If you will indeed …

1 Samuel 15:18-23 And the LORD sent you on a journey, and said, Go and utterly destroy …

which shall be devoted. That is, either that every person devoted to the service of God shall not be redeemed, but die in that devoted state, or, that such as were devoted to death by appointment and law of God, as the Canaanites were, shall be put to death.

Leviticus 27:30

And 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.

Genesis 14:20 And blessed be the most high God, which has delivered your enemies …

Genesis 28:22 And this stone, which I have set for a pillar, shall be God's house…

Numbers 18:21-24 And, behold, I have given the children of Levi all the tenth in Israel …

Deuteronomy 12:5,6 But to the place which the LORD your God shall choose out of all …

Deuteronomy 14:22,23 You shall truly tithe all the increase of your seed, that the field …

2 Chronicles 31:5,6,12 And as soon as the commandment came abroad, the children of Israel …

Nehemiah 10:37,38 And that we should bring the first fruits of our dough, and our offerings, …

Nehemiah 12:44 And at that time were some appointed over the chambers for the treasures, …

Nehemiah 13:5,12 And he had prepared for him a great chamber, where aforetime they …

Malachi 3:8-10 Will a man rob God? Yet you have robbed me. But you say, Wherein …

Matthew 23:23 Woe to you, scribes and Pharisees, hypocrites! for you pay tithe …

Luke 11:42 But woe to you, Pharisees! for you tithe mint and rue and all manner …

Luke 18:12 I fast twice in the week, I give tithes of all that I possess.

Hebrews 7:5-9 And truly they that are of the sons of Levi, who receive the office …

Leviticus 27:31

And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof.

Leviticus 27:13 But if he will at all redeem it, then he shall add a fifth part thereof …

Leviticus 27:32

And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.

passeth under the rod. The Rabbins say, that when a man gave the tithe of his sheep of calves, he shut them in one fold, in which was a narrow door, to let out but one at a time. He then stood by the door, with a rod dipped in vermilion in his hand, and as they passed he counted them with the rod; and when the {tenth} came he touched it, by which it was distinguished as the tithe calf, sheep, etc.

Jeremiah 33:13 In the cities of the mountains, in the cities of the vale, and in …

Ezekiel 20:37 And I will cause you to pass under the rod, and I will bring you …

Micah 7:14 Feed your people with your rod, the flock of your heritage, which …

Leviticus 27:33

He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.

Leviticus 27:10 He shall not alter it, nor change it, a good for a bad, or a bad …

Leviticus 27:34

These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.

commandments

Leviticus 26:46 These are the statutes and judgments and laws…

Deuteronomy 4:45 These are the testimonies, and the statutes, and the judgments, which …

John 1:17 For the law was given by Moses, but grace and truth came by Jesus Christ.

in mount

Numbers 1:1 And the LORD spoke to Moses in the wilderness of Sinai, in the tabernacle …

Galatians 4:24,25 Which things are an allegory: for these are the two covenants; the …

Hebrews 12:18-25 For you are not come to the mount that might be touched, and that …

Concluding remarks for the book of LEVITICUS

Thus terminates this interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They {include}, as well as {point out}, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, the Great High Priest, called and prepared of God, who hat an unchangeable priesthood, and is able to save to the uttermost all that come to God by him.


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Leviticus 27

1. And the Lord spake unto Moses. In this chapter Moses shews in what manner and at what price what once has been offered is to be redeemed, supposing that the vows cannot be conveniently paid. Now it is to be observed, that among the ancient people there were two modes of consecration, the one by anathema, which the Hebrews call חרם, cherem, the other for the use of the temple, and other exercises of religion. The anathema (317) might be made of unclean animals, and other unholy things, as we may see in respect to the city of Jericho, and similar instances; but it was not properly allowable to make vows, except of a clean man or animal, or something else which might be appropriated in the service of God. Thus of their flocks they vowed goats and sheep; of their herds, oxen or calves, that they might experience God’s goodness in their fecundity. If a person was aggrieved at being without offspring, in asking it of God he offered in his vow his son, or daughter; on which ground Samuel, before he was conceived in the womb, was dedicated to God. (1. a 1:22.) If any one had a weakly child born to him, or if one of his children was very ill, or if he himself was in any difficulty, it was customary to have resort to vows, that God might protect what was dedicated to Him. Nor can it be doubted but that many abused this and fell into foolish practices; but God tolerated these errors as long as they were not opposed to His Law. Moreover, since it often happens that those who are under the obligation of a vow change their minds, and are not very eager and ready to pay it, nay, discharge it with much pain and unwillingness; God permitted that what was promised might be redeemed at a certain price, in order that their offerings might be voluntary. By the imposition of this ransom, which was of the nature of a fine, rashness was punished, and future inconsideration prevented, so that they might consider well what they were about before they made their vow, and that it might not be disagreeable to them to stand by their promises. Besides, it is to be remarked, that these vows were confirmed, not because they were altogether pleasing to God, but lest the people should accustom themselves to impious contempt of Him, if the deceiver might with impunity refuse God what he had promised, Moses first treats of persons; and estimates a male at fifty shekels of the sanctuary from twenty-five years of age to sixty; since this is the best time of life in which a man’s work is profitable. A woman he estimates at thirty shekels; since for the most part less profit is made by a woman than a man; and although it might occur that some women would be much more valuable than men, since sometimes women are found to be industrious, prudent, discreet, and strong to labor, whilst men are idle, dull, lazy, and weak, still a general law must needs be given, for the examination would have been too difficult if each individual was to be estimated according to their good qualities. God then does not pay exact attention to the merits of each, but is contented with the common calculation. He then lays down rules as to an earlier age, viz., from five to twenty, and rates the male at twenty shekels, the female at ten. He afterwards descends to infants, and appoints the price of a male from one month to five years, at five shekels, and a female at three. Fourthly, he estimates those who are more than sixty, the male at fifteen shekels, the female at ten; since old age debilitates the vigor both of mind and body, and gradually destroys it. In the fifth place, an exception is made lest the poor should be burdened beyond their slender means, that the priest should diminish the price as much as he saw fit. Still this diminution had reference also to the rich, if the person to be redeemed was not worth the ordinary price, though it appears that God here especially makes a provision for the poor from the words, “according (318) to what the hand of him that vowed shall attain;” by which clause Moses (319) is wont to express poverty, or want, because the poor and needy are not supplied with sufficient for their desires.



(317) “Qui vaut antant en Hebrieu, comme destruction, ou desolation;” which is equivalent in Hebrew to destruction, or desolation. — Fr.

(318) “According to his ability that vowed.” — A. V. “According to that which the hand of him that vowed can attain.” —Ainsworth.

(319) “Car cela signifie disette, ou defant, d’autant que les povres n’ont pas en main ce qui seroit a souhaiter;” for this signifies want or deficiency, since the poor have not in hand what might be desired. — Fr.



11. And if it be any unclean beast. Moses now, in the second place, treats of brute animals; which God commands to be sacrificed to Him, if they are suitable for it, and does not suffer the vow to be altered. But if they be imperfect or unclean, He lays down the rule for their redemption. But the question here arises, How it can be allowable to vow what God had forbidden to be offered to Him, and so had prohibited from being brought into the temple, as being unclean? Surely if it had entered into any one’s mind to sacrifice an unclean animal, the superstition would be rejected, nay, there would be need of expiation. But here, in my opinion, another kind of offering is adverted to, which did not vitiate the sacrifices and service of God by being contrary to the injunctions of His Law. There was therefore nothing strange in His accepting such a vow, though He punishes its levity by a pecuniary fine. Besides, suppose a strong and well-tried horse was in danger, his master made a vow that if it were saved he would be bound to pay its price; and so also in the other cases. To vow was nothing else than to commit to God’s faithfulness and protection whatever they wished to be preserved. Hence the too great commonness of vows, which still it was necessary to discharge in some way, lest God’s sacred name should be exposed to ridicule. This estimation God left to the arbitration of the priest. But if an animal might be offered in sacrifice, no redemption was allowed; and if any one had substituted another animal, or paid the price of it, he was punished for his fraud, for both (i.e., the animal, and its substitute or price) were consecrated to God. The estimation, which is imposed upon one who had vowed, is irreversible, since God simply commands the Israelites to stand by the judgment of the priest, and to abide by the taxation, as it is called, enjoined upon them as a fixed rule; and, besides, they were to add a fifth part, as an additional fine, to the price appointed by the priest.



14. And when a man shall sanctify his house. A third kind of vows follows, viz., the consecration of houses and lands; under which head also an alternative is appointed, so that religion may not be despised, and still the just possessors should not be driven from their houses, or the lands be rendered useless from the want of cultivation. Those persons vowed their houses, who sought of God for themselves and families that they might inhabit them in health, and safety, and in general prosperity; and he who wished to obtain fertility for his fields, vowed one of ten or twenty acres. Undoubtedly superstitious prayers were sometimes mixed up with this exercise of piety, as if they might acquire favor for themselves by making a bargain with God. Still, inasmuch as the thing was not wrong in itself, God indulgently bore with the errors which could not be very easily corrected, lest, in His hatred of them, He might altogether abolish what was useful and laudable. Hence the redemption both of house and land was permitted. But if any one had committed fraud in selling a piece of land that was vowed, a heavier punishment is added, i.e., that he should go without it for ever. We shall speak more fully elsewhere of the year of jubilee. (320) At present this must be observed, that, lest the partition of land made by Joshua should ever be altered, since God had clearly shewn that it was done by His authority, God recalled each of the tribes every fiftieth year to their original share, and thus entirely restored the possessors whom poverty had driven out. In proportion, then, to the closeness or remoteness of that year, since possession would be so much the shorter or longer, land was cheap or dear. God does not here measure the fields by the pole or chain, but estimates them simply, as among a rude people, by the seed; viz., if a field in sowing takes a homer (321) of barley, it shall remain in the hands of its possessor if he pays fifty shekels of the sanctuary. We have elsewhere seen that these were double the ordinary shekel. But since vows were often made in the middle or towards the end of the jubilee, a distinction is stated; and God commands the priests to take the time into consideration, and the nearer the jubilee-year may be to diminish so much of the price. Where, however, a fraud had taken place, God would not have the honest purchaser ejected; but, when the jubilee was over, He assigned the field, which had been held for a time in sacrilege, to the priests for ever. Moses compares this consecration to an anathema, which the Hebrews call חרם, cherem, (322) a word whose radical meaning is destroying or abolishing; for which reason the Latins take a “devoted” thing in a bad sense, as what is destined to final destruction. The law is then extended to lands which had been sold, and which, in the year of jubilee, returned to their former owners; because the first allotment of the land was then wholly restored. For these fields God commands a price to be paid, upon a calculation of the time, so that only the produce and not the fee should be taken into account.

Now, since people have improperly and in foolish mimicry imitated the vows which God permitted to the Jews under the Law, so the Pope, in providing for their redemption, has dared in his diabolical arrogance to rival God. The titulus (323) is well-known in the Third Book of Decretals; “De voto, et ejus redemptione ;” wherein its concocter, whoever he was, has so sought to impose upon the world with his shameless nonsense, as not to hesitate to heap together directly contradictory sentences; and even if there were no contradictions there, still nothing is laid down except how votive pilgrimages are to be redeemed, which plainly appear from Christ’s declaration to be wrong since the preaching of the gospel. (Joh 4:21.) And assuredly it was a marvellous fascination of the devil, that what was said under the Law as to the payment of vows at Jerusalem, should be transferred to Christians, when Christ had pronounced that the time had come when the true worshippers without distinction of place should worship God everywhere in spirit and in truth. If the hired wranglers (324) of the Pope object that the same rule obtains in the redemption of vows, since a remedy or mitigation must not be denied, if any should be too burdensome or grievous, I answer, that men act wickedly, when they wrest to themselves what God has reserved for His own discretion; for neither under the Law of old was it allowable for a mortal man to alter a vow, unless by His permission. If again they object, that the judgment was given to the priests, here their folly is twice refuted; since they cannot shew that they have been appointed judges; nor can they escape from the accusation of temerity, since without any command they pronounce as to this redemption of vows, whereas the priests of old advanced nothing except from God’s mouth, and according to the fixed rule here laid down.

The exception as to the firstlings and the tithes sufficiently proves that some vows were illicit, and such as God repudiates; and therefore that they must not be made indiscriminately, for it would have been a mere work of supererogation to vow to God what He had already made His own; as we have shewn elsewhere, (325) where I have inserted this passage. With respect to what is said of the anathema, it must not be understood generally, since it was not lawful to subject a man to it, unless he were worthy of death. This, then, must be restricted to their enemies, whom they were otherwise at liberty to destroy; a notorious example of which was the city of Jericho, with its inhabitants and spoils. Now, since whatever was brought under this anathema was devoted and accursed, God would have it destroyed, nor does He allow of any compensation. Wherefore they anathematized their fields I do not understand, unless perhaps they wished to expiate some crime whereby pollution was contracted.

(320) “Sur le quatrieme commandement;” under the fourth commandment.—Fr.

(321) Lat. “ Corum,” from the LXX. translation κόρος

(322) “A field devoted.” — A.V. “Interdit.” — Fr.

(323) The reference is to Book 3. of the Decretals of Gregory IX. He was Pope from 1227. to 1241; and these decretals form the fifth division of the Papal Canon Law. A section of Book 3, technically styled Titulus 34, is headed “Concerning a vow and its redemption;” and all the eleven chapters of this Titulus relate to the commutation of vows to go on pilgrimage, or on a crusade. The portion especially alluded to by C. in the above remarks was obviously ch. 7, which consists of extracts from an answer of Pope Innocent III. to a Suffragan of the Archbishop of Sens, who had taken a crusader’s vow for the purpose of obtaining access to the Count of Champagne, then in Palestine, and wanted to know whether the Pope would sanction his staying at home, since he had heard that the Count was dead. The Pope replies, that as the cause which had induced him to make his vow no longer existed, he might stay in his diocese; but that he should send to the holy land a sum equal to what would have been the cost of his going, staying, and returning. The notes to the same chapter quote other parts of Innocent’s rescript, in which that Pope said, “Since the Word of God is now fulfilled, saying, The hour shall come and now is, when neither in this mountain nor in Jerusalem shall ye worship, etc., it may be seen, that not less in your own Church than in the Eastern country, you may advance the deliverance of that country by your pious prayers.” — Corpus Juris Canon. Lugd. 1522, cum licentia. —W.

(324) “Rabulae.” — Lat. “Les caphards, qui ont leurs langues a loage pour maintenir la Papaute.” — Fr.

(325) See vol. 1. pp. 478-480, where ver. 26. is commented on, amongst the supplements to the First Commandment.



26. Only the firstling of the beasts. Here a caution is interposed, that none should offer what is already the property of God. For since men are so greatly given to ostentation, and therefore in testifying their piety whitewash two walls, as the saying is, out of the same pot, God provides against this sin by forbidding the first-born to be offered to Him, since that would be to present stolen goods to Him. The sum is, that they should not, by consecrating to God what is already due to Him, steal from Him in their fictitious liberality what is consecrated and not their own. Nor let us be surprised at this law, because this ambition is almost natural to us all, to desire to lay God under obligation by the empty appearance of liberality, and therefore to seek for various grounds of boasting of religious duties, which, after all, are nought. And, undoubtedly, if this restraint had not been put upon the Jews, they would have aimed at the reputation of double zeal by this deceitful oblation, nor would they have scrupled, under the pretext of offering, to deprive God of what was His own.



30. And all the tithe of the land. In these words God shews that in assigning the tithes to the Levites, He ceded His own rights, inasmuch as they were a kind of royal revenue; and thus He bars all complaint, since otherwise the other tribes might have murmured on being unduly burdened. He therefore appoints the priests as His receivers, to collect in His name what could not be refused without impious and sacrilegious fraudulency. In the provision that, where the tithes are redeemed by a money payment, a fifth part should be added to their value, the object is not that the Levites should make a gain of the loss of others; but, because the owners of property craftily aimed at some advantage in this commutation of corn for money, frauds are thus prevented whereby something would be lost to the Levites by this deceptive exchange. On the same grounds He commands that the animals, whatever they might be, should be given as tithe, and does not permit them to be redeemed by money, since, if the choice had been free, no fat or healthy animal would have ever come to the Levites. Therefore, in this law a remedy was applied to avarice and meanness, and not without good cause; for if the proverb be true, that “good laws spring from evil habits,” (216) it was necessary that so covetous and ill-disposed a people should be restrained in the path of duty by the utmost severity. And although such careful provision was made for the Levites, yet there was scarcely any period in which they did not suffer from want, and sometimes they wandered about half-starved; nay, after the return from the Babylonish captivity, the memory of so great a blessing did not prevent a part of the tithes from being surreptitiously withheld from them; as God complains in Mal 3:8. Whence it appears that it was not without purpose that the people were so imperiously enjoined to pay them.

(216) See Tacitus Ann. 15:20. “Usu probatum est, patres conseripti, leges egregias, exempla honesta, apud bonos ex delictis aliorum gigni, etc."



Lev 27:34.These are the commandments. This first passage commends the Law, which was promulgated and written on the two tables, together with the declarations which were annexed to it, to explain more fully the mind of God. For God did not only propound the Decalogue, but also interpreted what He briefly summed up therein. Moreover, Moses endeavors to gain their belief of this doctrine, first, from its authority, because it was delivered by God; and secondly, because he had not assumed the office of lawgiver, but had been appointed by God, and called to undertake it. He demands obedience from the children of Israel, because he had been sent to them as their teacher and master.




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Treasury of Scriptural Knowledge by R. A. Torrey [ca. 1880]
Expanded version courtesy INT Bible ©2013, Used by permission
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