“ ‘However the firstborn among animals, which belongs to Yahweh as a firstborn, no man may dedicate, whether an ox or a sheep. It is Yahweh’s. If it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it; or if it isn’t redeemed, then it shall be sold according to your valuation.
“ ‘Notwithstanding, no devoted thing that a man devotes to Yahweh of all that he has, whether of man or animal, or of the field of his possession, shall be sold or redeemed. Everything that is permanently devoted is most holy to Yahweh.
“ ‘No one devoted to destruction, who shall be devoted from among men, shall be ransomed. He shall surely be put to death.
“ ‘All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh’s. It is holy to Yahweh. If a man redeems anything of his tithe, he shall add a fifth part to it. All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to Yahweh. He shall not examine whether it is good or bad, neither shall he exchange it. If he exchanges it at all, then both it and that for which it is exchanged shall be holy. It shall not be redeemed.’ ”
Geneva Bible translators 1599 · Public Domain On vv26, 29, 31, 32 It was the Lord’s already.
It was the Lord’s already.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26, 28, 29, 30, 32 Lev 27:26 Only the firstling of the beasts, which…
Lev 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.
Ver. 26. No man shall sanctify.] Because they were due unto the Lord before.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv26, 27, 28, 29, 30, 32 No man shall sanctify it, to wit, by vow;…
No man shall sanctify it, to wit, by vow; because it is not his own, but the Lord’s already, and therefore to vow such a thing to God is a tacit derogation from and a usurpation of the Lord’s right, and a mocking of God by pretending to give him what we cannot withhold from him.
Ox or sheep: under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed, but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see 1Sa 1:11.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v26 Here is, I. A caution given that no man…
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.
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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!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv26–33 And if it be of an unclean beast,.... This…
And if it be of an unclean beast,.... This is to be understood, not of the firstling of unclean creatures in common, which were to be redeemed with a lamb, and not with money, according to the estimation of the priest, and a fifth part added to that; but of such as were sanctified, or vowed, for the reparation of the sanctuary, as Jarchi notes:
then he shall redeem it according to thine estimation; the price the priest should set upon it, how much it was worth in his judgment:
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and shall add a fifth part of it thereto; to the price, set upon a fifth part of that over and above the sum; this the sanctifier, or he that made the vow, was obliged to pay, if he thought fit to redeem it:
or if it be not redeemed; by him, he does not choose to give the price, and the fifth part:
then it shall be sold according to thy estimation; to another man, without the fifth part, that chooses to purchase it, and then the purchase money was laid out for sacred uses.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv26, 27, 28, 29, 30, 32 No man shall sanctify it - By vow; because…
No man shall sanctify it - By vow; because it is not his own, but the Lord's already, and therefore to vow such a thing to God is a tacit derogation from, and an usurpation of the Lord's right, and a mocking of God by pretending to give what we cannot withhold from him. Or ox or sheep - Under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see, 1 Sam. i, 11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28, 29, 30, 32 Verse 28. No devoted thing - shall be sold…
Verse 28. No devoted thing - shall be sold or redeemed] This is the חרם cherem, which always meant an absolute unredeemable grant to God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv26, 27, 28, 29, 30, 32 Lev 27:26. No man shall sanctify it — By…
Lev 27:26. No man shall sanctify it — By vow; because it is not his own, but the Lord’s already, and therefore to vow such a thing to God is a tacit derogation from, and a usurpation of, the Lord’s right, and a mocking of God by pretending to give what we cannot withhold from him. Ox or sheep — Under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed, but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see, 1
Samuel Lev 1:11.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv28, 32 Devoted thing - The primary meaning of the Heb.…
Devoted thing - The primary meaning of the Heb. word חרם chērem is something cut off, or shut up. Its specific meaning in the Law is, that which is cut off from common use and given up in some sense to Yahweh, without the right of recal or commutation. It is applied to a field wholly appropriated to the sanctuary Lev 27:21, and to whatever was doomed to destruction 1Sa 15:21; 1Ki 20:42. Our translators have often rendered the word by “cursed,” or “a curse,” which in some places may convey the right sense, but it should be remembered that the terms are not identical in their compass of meaning (Deu 7:26; Jos 6:17-18; Jos 7:1; Isa 34:5; Isa 43:28, etc. Compare Gal 3:13).
Of man and beast - This passage does not permit human sacrifices. Man is elsewhere clearly recognized as one of the creatures which were not to be offered in sacrifice Exo 13:13; Exo 34:20; Num 18:15.
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Therefore the application of the word חרם chērem to man is made exclusively in reference to one rightly doomed to death and, in that sense alone, given up to Yahweh. The man who, in a right spirit, either carries out a sentence of just doom on an offender, or who, with a single eye to duty, slays an enemy in battle, must regard himself as God’s servant rendering up a life to the claim of the divine justice (compare Rom 13:4). It was in this way that Israel was required to destroy the Canaanites at Hormah (Num 21:2-3; compare Deu 13:12-18), and that Samuel hewed Agag in pieces before the Lord 1Sa 15:33. In all such instances, a moral obligation rests upon him whose office it is to take the life: he has to look upon the object of his stroke as under a ban to the Lord (compare Deu 20:4; Gal 3:13). Therefore, there can be neither redemption nor commutation.
It is evident that the righteousness of this law is not involved in the sin of rash or foolish vows, such as Saul’s 1Sa 14:24 or Jephthah’s Jdg 11:30.
And it seems hardly needful to add that sacrifice, as it is represented both in the Law and in the usage of the patriarchs, is something very different from consecration under a ban, though a tiring to be sacrificed might come under the designation of חרם chērem in its wider sense. The sacrifice was always the offering up of the innocent life of a creature chosen, approved, and without spot or blemish.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv26–32 First-born. Septuagint add "a beasts." Men, though belonging to…
First-born. Septuagint add "a beasts." Men, though belonging to the Lord on that title already, (Exodus xiii. 2,) might still be more particularly consecrated to him by vow, as Samuel was. (Calmet) --- A vow must be concerning some greater good to which we are not otherwise bound. Such vows are agreeable to God, and can never be broken without sin. See Genesis xxxi. 13., and 1 Timothy v. 12. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv26, 28, 29, 30, 32 Only the firstling of the beasts--These, in the case…
Only the firstling of the beasts--These, in the case of clean beasts, being consecrated to God by a universal and standing law (Exo 13:12; Exo 34:19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (Lev 27:11-12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv26, 28, 29, 30, 32 FIRSTLINGS AND UNCLEAN BEASTS, Lev_27:26-27.
FIRSTLINGS AND UNCLEAN BEASTS, Lev_27:26-27.
26, 27. The Lord’s firstling — This being already the Lord’s, since the first passover in Egypt could not be the object of a vow. Exo_13:1-2. This exemption from the vow did not include the firstlings of an unclean beast which, as it was not included in the law of the firstlings, might be specially devoted to Jehovah. Lev_27:11, note. Since it could not be used in sacrifice, it must be sold at the priest’s valuation or redeemed by adding a fifth. The valuation increased by a fifth would deter from rash vows and covetous redemptions.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv26, 28, 30, 32, 33 26, 29. Classes which may not be vowed
26, 29. Classes which may not be vowed
Firstlings are already the Lord’s (Exo_13:2). If the firstling is, that of an animal which is reckoned among the ‘unclean’ (according to the rule laid down, ch. Lev_11:3), it is to be valued and redeemed at 1 1/5 of its valuation. Driver, Exo_13:13 (J), points out that P’s law, as given here, is more favourable to the priests. In Exod. the redemption is to be made by a lamb, a less valuable animal.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv26–33 (26) Only the firstling of the beasts.—Better, nevertheless the…
(26) Only the firstling of the beasts.—Better, nevertheless the firstlings, &c, as this rendering also suits Lev_27:28, which begins with the same particle, and which is translated in the Authorised Version, “not withstanding.” Having laid down the regulations about the four classes of objects which may be vowed to the Lord—viz.: 1, persons (Lev_27:2-8); 2, animals (Lev_27:9-13); 3, houses (Lev_27:14-15); and 4, lands (Lev_27:16-25)—the legislator concludes by pointing out two exceptions to the rules about votive offerings hitherto discussed. The two classes of objects which are forbidden to be vowed are (1) the firstlings of beasts and (2) devoted things. The firstlings belonged already to the Lord by an express statute (Exo_13:2). To vow, therefore, to the Lord that which was His own is a mockery.
Which should be the Lord’s firstling.—Rather, which is born as a firstling to the Lord, that is, one which, by virtue of its being a firstling, and by its very birth, is the property of the Lord.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv26, 28, 30, 32 Vers. 26-33. The law of vows and their commutation…
Vers. 26-33. The law of vows and their commutation is further declared in four subjects:
(1) the firstborn of animals;
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(2) things already devoted;
(3) tithes of the produce of the land;
(4) tithes of the produce of the cattle.
Vers. 26-28. The firstborn of animals were already the Lord"s, and they could not, therefore, be vowed to him afresh; the sacrificial animals were to be offered in sacrifice; (Exo_13:15) the ass was to be redeemed by a sheep or be put to death; (Exo_13:13 Exo_34:20) other unclean animals are to be either redeemed at the fixed price, plus one-fifth, or, if not redeemed, sold for the benefit of the sanctuary.
Vers. 26-34. Devoted things.
The earlier part of this chapter is mainly concerned with things sanctified to God by vows.
I DEVOTED THINGS DIFFER FROM THINGS SANCTIFIED.
1. In that they may not be redeemed.
(1) Things sanctified might be redeemed. The laws of estimation proceeded upon the recognition of this principle.
(2) But it is otherwise with things devoted (see verses 6, 21, 28). They are in the category of things "most holy," which only may be touched by the priests.
(3) Hence firstlings must not be sanctified (verse 26). The reason is that they are already the property of God. They can neither be given to him nor redeemed from him. They were types of Christ, who is therefore called the "Firstfruits of every creature the Antitype of all the firstfruits.
2. Persons when devoted were doomed to die.
(1) Such was the fate of the enemies of the Lord. The Canaanites as unfit to live were so devoted. (see Exo_22:19 Deu_25:19 Jos_6:17 1Sa_15:3 1Ki_20:42)
(2) Here is no reference to human sacrifices, as some have imagined. It is a question of justice and judgment upon the wicked.
(3) But by a rash vow the innocent may suffer. Thus through the adjuration of Saul Jonathan"s life was imperiled. (1Sa 14) Jephthah"s vow compromised the life of his daughter. (Jud_1:11:30, 31, 39) The reading in the margin (verse 31) is preferable. Jephthah could not make a burnt offering of anything unsuited to that purpose, and whatever else came forth he vowed not to sanctify but to devote.
(4) The severity of God upon those devoted for their wickedness should admonish sinners of the formidableness of his anger in the great day of his wrath.
II THE LAW CONCERNING TITHES.
1. These are now formally required.
(1) They were originally vowed to God. (see Gen_14:19 Gen_28:22)
(2) The acts of the patriarchs bound their posterity. Hence Levi paid tithes to Melchizedek, being yet ix the loins of Abraham. (Heb_7:9, Heb_7:10)
(3) Therefore God now claims them (verses 30, 32).
(4) The spirit of this law is still binding upon the spiritual seed of Abraham. (see 1Co_9:11 Gal_6:6)
2. Things marked as tithes must not be exchanged.
(1) The expression, "passeth under the rod," is thus explained by the rabbins: "When a man was to give the tithe of his sheep or calves to God, he was to shut up the whole flock in one fold, in which there was one narrow door capable of letting out one at a time. The owner stood by the door with a rod in his hand, the end of which was dipped in vermilion or red ochre. The mothers of those lambs or calves stood without, and as the young ones passed out, when the tenth came he touched it with the colour, and this was received as the legitimate tithe.
(2) Here note the vicarious principle. When the tenth was taken, nine went free. Christ is our Tenth. (see Isa_6:13)
(3) The tenth must not be exchanged for better or worse. Providence is presumed to have guided the rod. While Christ becomes the Substitute for mankind, no one can take his place. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v30 All the tithes of the land . . .…
Lev_27:30-33
All the tithes of the land . . . is the Lords.
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The history of tithes
I. The scripture records concerning the law of tithes.
1. Antecedent to the Mosaic legislation. The principle of dedicating a tenth to God was recognised in the act of Abraham, who paid tithes of his spoils to Melchizedek in his sacerdotal rather than his sovereign capacity (Gen_14:20; Heb_7:6). Later, in Jacobs vow (Gen_28:22), the dedication of a tenth presupposes a sacred enactment, or a custom in existence which fixed that proportion rather than any other proportion, such as a seventh or twelfth.
2. The Mosaic statutes. These given in this section lay claim in Gods name to the tenth of produce and cattle. An after enactment fixed that these tithes were to be paid to the Levites for their services (Num_18:21-24), who were to give a tithe of what they received to the priests (Lev_27:26-28). The sacred festivals were later made occasion for a further tithe (Deu_12:5-6; Deu_12:11; Deu_12:17; Deu_14:22-23); which was allowed to come in money value rather than in kind (Deu_14:24-26).
3. Hezekiahs reformation. This was signalised by the eagerness with which the people came with their tithes (2Ch_31:5-6).
4. After the Captivity. Nehemiah made marked and emphatic arrangements concerning the tithing (Neh_10:37; Neh_12:44).
5. Prophets teachings. Both Amos (4:4) and Malachi (3:10) enforce this as a duty, by severely rebuking the nation for its neglect-as robbing God.
6. In Christs day. Our Lord exposed and denounced the ostentatious punctiliousness of the Pharisees over their tithing (Mat_23:23).
7. Teaching of the New Testament. The fact of the existence of ministers as a distinct Mass, assumes provision made for their maintenance. The necessity for such provision, and the right on which it is founded, are recognised in such texts as Mat_10:10; Luk_10:7; Rom_15:27; 1Co_9:7-14.
II. The ecclesiastical development of the demand for tithes.
1. The Fathers urged the obligation of tithing on the earliest Christians. The Apostolical Canons, the Apostolical Constitutions, St. Cyprian on The Unity of the Church, and the writings of Ambrose, Chrysostom, Augustine, and other Fathers of both divisions of the early Church, abound with allusions to this as a duty; and the response was made, not in enforced tithing, but by voluntary offerings.
2. The legislation of the first Christian emperors recognised the obligation of maintaining the ministers of Christ. But while they assigned lands and other property to their support, they enacted no general payment of the tenth of the produce of the lands.
3. Ancient Church councils favoured tithings of land and produce, e.g., the Councils of Tours, A.D. 567; the second Council of Macon, A.D. 585; the Council of Rouen, A.D. 650; of Nantes, A.D. 660; of Metz, 756.
4. Its first imperial enactment. Charlemagne (king of the Franks, A.D. 768-814, and Roman Emperor, A.D. 800-814) originated the enactment of tithes as a public law, and by his capitularies formally established the practice over the Roman Empire which his rule swayed. From this start it extended itself over Western Christendom; and it became general for a tenth to be paid to the Church.
5. Introduction of tithes into England. Offa, king of Mercia, is credited with its assertion here, at the close of the eighth century. It spread over other divisions of Saxon England, until Ethelwulf made it a law for the whole English realm. It remained optional with those who were compelled to pay tithes to determine to what Church they should be devoted, until Innocent III. addressed to the Archbishop of Canterbury, A.D. 1200, a decretal requiring tithes to be paid to the clergy of the parish to which payees belonged. About this time also, tithes, which had originally been confined to those called praedial, or the fruits of the earth, was extended to every species of profit and to the wages of every kind of labour.
6. The great and small tithe. The great tithe was made upon the main products of the soil, corn, hay, wood, &c.; the small on the less important growths. To the rector the great tithes of a parish are assigned, and to the vicar the small.
7. Tithes paid in kind. These claim the tenth portion of the product itself (verses 30-33). This is varied by a payment of an annual valuation; or an average taken over seven years; or by a composition, which, in a bulk sum, redeems the land from all future impost, rendering it henceforth tithe flee. (W. H. Jellie.)
Tithes
I know of two men who started business with this view: We will give to God one-tenth of our profits. The first year the profits were considerable; the tithe was consequently considerable. The next year there was increase in the profits, and, of course, increase in the tithe. In a few years the profits became very, very large indeed, so that the partners said one to another: Is not a tenth of this rather too much to give away? Suppose we say we will give a twentieth? And they gave a twentieth; and the next year the profits had fallen down; the year after they fell down again, and the men said to one another, as Christians should say in such a case, Have not we broken our vow? Have we not robbed God? And in no spirit of selfish calculation, but with humility of soul, self-reproach and bitter contrition they went back to God and told Him how the matter stood, prayed His forgiveness, renewed their vow, and God opened the windows of heaven and gave back to them all the old prosperity. (Joseph Parker, D. D.)
Giving to God
What Abraham gave to Melchizedek, and Jacob vowed at Bethel, has ever appeared most natural for men to set aside for the Lord regularly--the tenth of all. Among the Israelites, there were several kinds of tithe, and yet all cheerfully paid; the tenth for the Lord, paid to the Levites (Num_18:21), and the next tenth, consecrated and feasted on at Jerusalem, or given away to the poor (Deu_12:6; Deu_28:29). Seed or fruit might be redeemed; and there might be good reasons for a man wishing to redeem this part of the tithe. He might require to sow his field, and be in need of the seed of dates or pomegranates to replenish his orchard. Therefore permission is given to redeem these, though still with the addition of a fifth, in order to show that the Lord is jealous, and marks anything that might be a retraction, on the mans part, of what was due to the Lord. He may redeem this tithe, but it is done cum nota As to the tithe of herd and flock, this is not allowed. Whatever passes under the rod, good or bad, is tithed and taken, inalienably. The Lord does not seek a good animal, where the rod, in numbering, lighted on a bad as the tenth passed by; neither does He admit of the substitution of an inferior animal, if the rod has lighted on the best in the whole flock. He seeks just what is His due, teaching us strict and holy disregard of bye-ends and selfish interests. And thus this book--this Gospel of the Old Testament--ends with stating Gods claims on us, and His expectation of our service and willing devotedness. As the first believers at Pentecost, rejoicing in pardon and the love of God, counted nothing dear to them, nor said that aught they possessed was their own, so ought we to live. We must sit loose from earth; and true love to our Redeemer will set us loose. This giving up of our possessions at Gods call, teaches us to live a pilgrim life, and that is an Abrahamic life--nay, it is the life of faith in opposition to sight. The whole of this concluding chapter has been leading us to the idea of giving to the Lord all we have. It has been making us familiar with the idea, and by example inculcating the practice of like devotedness. God should be all in all to us; he is God all-sufficient. Let us part even with common, lawful comforts, and try if He alone be not better than all. Like the child with the stalk of grapes, who picked one grape after another from the cluster, and held it out to her father, till, as affection waxed warm and self faded, she gaily flung the whole into her fathers bosom, and smiled in his face with triumphant delight; so let us do, until, loosening from every comfort, and independent of the help of broken cisterns, we can say, I am not my own! Whom have I in heaven but Thee? and there is none upon earth whom I desire besides. Thou art to me, as Thou wert to David at the gates of death, All my salvation and all my desire. After so much love on Gods part to us, displayed in rich variety of type and shadow, shall we count any sacrifice hard? (A. A. Bonar.)
Are tithes binding on Christians
In attempting to settle for ourselves this question, it is to be observed, in order to clear thinking on this subject, that in the law of tithe as here declared there are two elements--the one moral, the other legal--which should be carefully distinguished. First and fundamental is the principle that it is our duty to set apart to God a certain fixed proportion of our income. The other and--technically speaking--positive element in the law is that which declares that the proportion to be given to the Lord is precisely one-tenth. Now, of these two, the first principle is distinctly recognised and reaffirmed in the New Testament, as of continued validity in this dispensation; while, on the other hand, as to the precise proportion of our income to be thus set apart for the Lord, the New Testament writers are everywhere silent. As regards the first principle, St. Paul, writing to the Corinthians, orders that on the first day of the week--the day of the primitive Christian worship--every one shall lay by him in store as God hath prospered him. He adds that he had given the same command also to the churches of Galatia (1Co_16:1-2). This most clearly gives apostolic sanction to the fundamental principle of the tithe, namely, that a definite portion of our income should be set apart for God. While, on the other hand, neither in this connection, where a mention of the law of the tithe might naturally have been expected, if it had been still binding as to the letter, nor in any other place does either St. Paul or any other New Testament writer intimate that the Levitical law, requiring the precise proportion of a tenth, was still in force--a fact which is the more noteworthy that so much is said of the duty of Christian benevolence. To this general statement with regard to the testimony of the New Testament on this subject, the words of our Lord to the Pharisees (Mat_23:23), regarding their tithing of mint and anise and cummin--these ye ought to have done--cannot be taken as an exception, or as proving that the law is binding for this dispensation; for the simple reason that the present dispensation had not at that time yet begun, and those to whom He spoke were still under the Levitical law, the authority of which He there reaffirms. From these facts we conclude that the law of these verses, in so far as it requires the setting apart to God of a certain definite proportion of our income, is doubtless of continued and lasting obligation; but that, in so far as it requires from all alike the exact proportion of one-tenth, it is binding on the conscience no longer. Nor is it difficult to see why the New Testament should not lay down this or any other precise proportion of giving to income as a universal law. It is only according to the characteristic usage of the New Testament law to leave to the individual conscience very much regarding the details of worship and conduct, which under the Levitical law was regulated by specific rules: which St. Paul explains (Gal_4:1-5) by reference to the fact that the earlier method was intended for and adapted to a lower and more immature stage of religious development; even as a child, during his minority, is kept under guardians and stewards, from whose authority, when he becomes of age, he is free. But, still further, it seems to be forgotten by those who argue for the present and permanent obligation of this law, that it was here for the first time formally appointed by God as a binding law, in connection with a certain Divinely instituted system of theocratic government, which, if carried out, would effectively prevent excessive accumulations of wealth in the hands of individuals, and thus secure for the Israelites, in a degree the world has never seen, an equal distribution of property. In such a system it is evident that it would be possible to exact a certain fixed and definite proportion of income for sacred purposes, with the certainty that the requirement would work with perfect justice and fairness to all. But with us social and economic conditions are so very different, wealth is so very unequally distributed, that no such law as that of the tithe could be made to work otherwise than unequally and unfairly. To the very poor it must often be a heavy burden; to the very rich, a proportion so small as to be a practical exemption. While, for the former, the law, if insisted on, would sometimes require a poor man to take bread out of the mouth of wife and children, it would still leave the millionaire with thousands to spend on needless luxuries. The latter might often more easily give nine-tenths of his income than the former could give one-twentieth. It is thus no surprising thing that the inspired men who laid the foundations of the New Testament Church did not reaffirm the law of the tithe as to the latter. And yet, on the other hand, let us not forget that the law of the tithe, as regards the moral element of the law, is still in force. It forbids the Christian to leave, as so often, the amount he will give for the Lords work, to impulse and caprice. Statedly and conscientiously he is to lay by him in store as the Lord hath prospered him. If any ask how much should the proportion be, one might say that by fair inference the tenth might safely be taken as an average minimum of giving, counting rich and poor together (see 2Co_8:7-9). (S. H. Kellogg, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv26, 28 "Only the firstling among beasts, which is made a…
EXCLUSIONS FROM THE VOW
Lev_27:26-33
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"Only the firstling among beasts, which is made a firstling to the Lord, no man shall sanctify it; whether it be ox or sheep, it is the Lords. And if it be of an unclean beast, then he shall ransom it according to thine estimation, and shall add unto it the fifth part thereof: or if it be not redeemed, then it shall be sold according to thy estimation. Notwithstanding, no devoted thing, that a man shall devote unto the Lord of all that he hath, whether of man or beast, or of the field of his possession shall be sold or redeemed i every devoted thing is most holy unto the Lord. None devoted, which shall be devoted of men shall he ransomed; he shall surely be put to death. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lords: it is holy unto the Lord. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the Lord. He shall not search whether it he good or bad, neither shall he change it: and if he change it at all then both it and that for which it is changed shall be holy; it shall not be redeemed."
The remaining verses of this chapter specify three classes of property which could not be dedicated by a special vow, namely, "the firstling among beasts" (Lev_27:26); any "devoted thing" (Lev_27:28-29), i.e., anything which had been devoted to the Lord by the ban-as, e.g., all the persons and property in the city of Jericho by Joshua; {Jos_7:17} and, lastly, "the tithe of the land" (Lev_27:30). The reason for prohibiting the vowing of any of these is in every case one and the same; either by the law or by a previous personal act they already belonged to the Lord. To devote them in a vow would therefore be to vow to the Lord that over which one had no right. As for the firstborn, the Lord had declared His everlasting claim on these at the time of the Exodus; {Exo_13:12-15} to vow to give the Lord His own, had been absurd. To the law previously given, however, concerning the firstling of unclean beasts, {Exo_13:13} it is here added that, if a man wish to redeem such a firstling, the same law shall apply as in the redemption of what has been vowed; namely, the priest was to appraise it, and then the man whose it had been might redeem it by the payment of the amount thus fixed, increased by one fifth.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv27, 28, 30, 31 Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
redeem
Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv26, 28, 30, 32 No one may set apart
No one may set apart
"No one may set apart to Yahweh"
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a fifth must be added to that value
This can be stated in active form. AT: "he must add a fifth to that value" (See: Active or Passive)
If the animal is not redeemed
This can be stated in active form. AT: "If the person does not buy back the animal" (See: Active or Passive)
it is to be sold at the set value
This can be stated in active form. AT: "the priest must sell it at the set value" (See: Active or Passive)
translationWords
firstborn
cow
ewe
clean
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv26, 28, 29, 30, 31, 32 27:26 You may not dedicate: Every firstborn male, be…
27:26 You may not dedicate: Every firstborn male, be it man or animal, already belonged to God (Exod 13:2; 34:19-20). Therefore, dedicating a firstborn was a useless exercise. The priest clearly had a use for the firstborn of animals fit for food or sacrifice (clean animals). The firstborn of a ceremonially unclean animal such as a donkey could be redeemed for 20 percent more than its value. Human firstborns had to be redeemed (Exod 13:11-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.