Leviticus 27:26 - Meaning and Application

Here Moses gives a warning that no one should make a joke of dedicating things to the Lord by trying to dedicate a firstborn animal, because it already belonged to the Lord by law (Leviticus 27:26). A general vow should concern something a person was not already bound to give, at least not in that exact form or amount. The law about the firstborn of unclean animals is the same as the earlier rule in Leviticus 27:11-12.

Things or people devoted to God are here set apart from things or people that were only sanctified. Devoted things were most holy to the Lord, and they could neither return to their former owner nor be used for any other purpose (Leviticus 27:28). They were like the sacrifices called most holy, which only the priests could handle. The difference came from the wording of the vow. If a person gave something to God under a solemn curse, saying it must never be used for anything else, that thing was devoted.

Devoted persons were to be put to death (Leviticus 27:29). This did not mean that any father or master could hand over a child or servant to die. It must mean public enemies of Israel, who were devoted by God's command or by the judgment of the whole community, like the seven nations with whom Israel was not allowed to make peace. Jericho was devoted in this way in particular (Joshua 6:17). The people of Jabesh-Gilead were killed for breaking the curse against those who did not come up to Mizpeh (Judges 21:9-10). Some think Jephthah sacrificed his daughter because he did not understand this law rightly, and he treated her as one devoted, which meant she could not be redeemed.

There is also a law here about tithes, which were given for God's service even before the law of Moses, as Abraham's tithe to Melchizedek shows (Genesis 14:20), and as Jacob's promise shows (Genesis 28:22). Here God appoints that they should give a tithe of all their increase, from grain, trees, and cattle (Leviticus 27:30, Leviticus 27:32). Whatever God had given them the benefit of, they were to honor him with the tithe of it, if it was something that could be tithed. In this way they admitted that God owned their land, gave its fruit, and they held it only by his kindness. They also thanked him for present plenty and asked for his favor to keep it coming.

We are taught in general to honor the Lord with our wealth (Proverbs 3:9), and in particular to support and care for his ministers, and to be ready to share with them (Galatians 6:6; 1 Corinthians 9:11). It is hard to see a fairer or more equal share than the tenth, which God himself once appointed. What was chosen as tithe was not to be changed, even for something better, because Providence itself had marked it out (Leviticus 27:33). God would accept it even if it was not the best, and they must not resent it even if it was, because it had passed under the rod. If people wanted to keep back the tithe because they preferred that part of the increase, then it was right that they should pay for that choice. If they wanted to redeem it, they had to add a fifth part more for its ransom (Leviticus 27:31).

The last verse seems to look back over the whole book and serve as its closing summary: these are the commandments that the Lord gave through Moses for the children of Israel. Many of these commandments are moral, and they always bind us. Others are ceremonial and belonged only to the Jewish way of worship, but they still point to spiritual truths and teach us, because we have a key that opens the meaning hidden in them. The gospel was preached to them through these institutions as well as to us (Hebrews 4:2). On the whole, we have good reason to thank God that we have not come to Mount Sinai in the same way they did (Hebrews 12:18).

We are not under the dark shadows of the law, but under the clear light of the gospel, which shows us Christ as the end of the law for righteousness (Romans 10:4). The message of our peace with God through a mediator, that is, one who stands between God and people, is no longer hidden by clouds of sacrifices. It is made clear in the knowledge of Christ and him crucified. We are also not under the heavy load of the law and its outward rules, which the apostle calls carnal ordinances, meaning rules about outward actions and ceremonies, given until a time of reform came (Hebrews 9:10). It was a yoke that neither the people nor their fathers could bear (Acts 15:10). Instead, we are under the sweet and easy commands of the gospel, which say that true worshipers worship the Father in spirit and truth, through Christ alone and in his name. Christ is our priest, temple, altar, sacrifice, cleansing, and everything.

So we should not think that because we are not bound to ceremonial washings, feasts, and offerings, a small amount of care, time, and expense is enough to honor God. Rather, our hearts should be more open in freewill offerings of praise, more filled with holy love and joy, and more engaged in serious thought and sincere intent. Since we now have boldness to enter the holy place by the blood of Jesus, let us draw near with a true heart and full assurance of faith, worshiping God with even more joy and humble confidence. And let us keep saying, Blessed be God for Jesus Christ!