Laws concerning persons sanctified to God, ver. 1 - 8.
Concerning cattle, ver. 9 - 13.
Concerning houses and lands, ver. 14 - 25.
An exception concerning firstlings, ver. 26 - 27.
Concerning what was devoted, ver. 28, 29.
Concerning tithes, ver. 30 - 34.
2: A singular vow - Or, an eminent, or hard vow, not concerning
things, which was customary, but concerning persons, which he devoted to
the Lord, which was unusual and difficult: yet there want not instances of
persons who devoted either themselves or their children, and that either
more strictly, as the Nazarites, and the Levites, (1Sa 1:11),
and for these there was no redemption admitted, but they were in person to
perform the service to which they were devoted: or more largely, as some
who were not Levites, might yet through zeal to God, or to obtain God's
help, which they wanted or desired, devote themselves or their children to
the service of God and of the sanctuary, tho' not in such a way as the
Levites, which was forbidden, yet in some kind of subserviency to them.
And because there might be too great a number of persons thus dedicated,
which might be burdensome to the sanctuary, an exchange is allowed, and the
priests are directed to receive a tax for their redemption. By thy
estimation - Thine, O man that vowest, as appears from (Le 27:8),
where his estimation is opposed to the priest's valuation. Nor was there
any fear of his partiality in his own cause, for the price is particularly
limited. But where the price is undetermined, there, to avoid that
inconvenience, the priest is to value it, as (Le 27:8,12).
3: Unto sixty years - Which is the best time for strength and
service, and therefore prized at the highest rate.
4: Thirty shekels - Less than the man's price, because she is
inferior to him both in strength and serviceableness.
5: Five years old - At which age they might be vowed by their
parents, as appears from (1Sa 1:11-28), tho' not by themselves; and the
children were obliged by their parents vow, which is not strange considering
the parents right to dispose of their children so far as is not contrary to
the mind of God.
8: Than thy estimation - If he be not able to pay the price which
thou, according to the rules here given, requirest of him.
9: Whereof men bring an offering - That is, a clean beast.
Giveth - Voweth to give: Shall be holy - Consecrated to God, either to
be sacrificed, or to be given to the priest, according to the manner of the
vow, and the intention of him that voweth.
10: He shall not alter it, nor change it - Two words expressing
the same thing more emphatically, that is, he shall in no wise change it,
neither for one of the same, nor of another kind: partly because God would
preserve the reverence of consecrated things, and therefore would not have
them alienated, and partly to prevent abuses of them who on this pretence
might exchange it for the worse. It and the exchange - That is, both the
thing first vowed, and the thing offered or given in exchange. This was
inflicted upon him as a just penalty for his levity in such weighty matters.
11: Unclean - Either for the kind, or for the quality of it; if it
were such an one as might not be offered.
14: Sanctify his house - By a vow, for of that way and manner of
sanctification he speaks in this whole chapter.
15: The fifth part - Which he might the better do, because the
priests did usually put a moderate rate upon it.
16: Of his possession - That is, which is his by inheritance, because
particular direction is given about purchased lands, (Le 27:22).
And he saith, part of it, for it was unlawful to vow away all his
possessions, because thereby he disabled himself from the performance of
divers duties, and made himself burdensome to his brethren. According
to the seed - That is, according to the quantity and quality of the land,
which is known by the quantity of seed which it can receive and return.
Fifty - shekels - Not to be paid yearly, 'till the year of jubilee, but
once for all, as is most probable,
Because here is no mention of any yearly payment, but only of one
Because it is probable that lands were moderately valued, that men might
be rather encouraged to make such vows, than deterred by excessive
impositions. But if this were yearly rent, it was an excessive rate, and
much more than the land ordinarily yielded.
For an omer is but the tenth part of an ephah, about a pottle of our
measure, which quantity of seed would not extend very far, and in some lands
would yield but an inconsiderable crop, especially in barley, which was
cheaper than wheat and which for that reason, among others, may be mentioned
rather than wheat.
17: From the year of jubilee - That is, immediately after the year of
jubilee is past. According to thy estimation - Now mentioned, of fifty
shekels for an omer of barley seed. It shall stand - That is, that price
shall be paid without diminution.
18: After the jubilee - That is, some considerable time after. The
defalcation from the full price of fifty shekels shall be more or less as
the years are more or fewer.
20: If he will not redeem it - When the priest shall set a price upon
it, and offer it to him in the first place to redeem it: or, rather
and, for this seems to be added by way of accumulation, if he, that
is, the priest, of whom he might have redeemed it, upon his refusal, offers
it to sale, and have sold the field to another man - He shall for ever
lose the benefit of redemption.
21: When it goeth out - That is, out of the possession of the other
man to whom the priest sold it. The possession shall be the priests - For
their maintenance. Nor is this repugnant to that law, that the priests
should have no inheritance in the land, (Nu 18:20), for that is
only spoken of, the tribe of Levi in general, in reference to the first
division of the land, wherein the Levites were not to have a distinct
part of land, as other tribes had; but this doth not hinder, but some
particular lands might be vowed and given to the priests, either for their
own benefit, or for the service of the sanctuary.
22: His possession - His patrimony or inheritance.
23: Thy estimation - That is, the price which thou, O Moses, by
my direction hast set in such cases. To the jubilee - As much as it is
worth, for that space of time between the making of the vow and the year of
jubilee: for he had no right to it for any longer time, as the next verse
tells us. As an holy thing - As that which is to be consecrated to God
instead of the land redeemed by it.
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 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,(1Sa 1:11).
27: An unclean beast - That is, if it be the first - born of an unclean
beast, as appears from (Le 27:26), which could not be vowed, because
it was a first - born, nor offered, because it was unclean, and therefore is
here commanded to be redeemed or sold. It shall be sold - And the price
thereof was given to the priests, or brought into the Lord's treasury.
28: No devoted thing - That is, nothing which is absolutely devoted
to God with a curse upon themselves or others, if they disposed not of it
according to their vow; as the Hebrew word implies. Most holy - That
is, only to be touched or employed by the priests, and by no other persons;
no not by their own families, for that was the state of the most holy
29: Devoted of men - Not by men, as some would elude It; but
of men, for it is manifest both from this and the foregoing verses, that
men are here not the persons devoting, but devoted to destruction,
either by God's sentence, as idolaters, (Ex 22:20,De 23:15), the
Canaanites, (De 20:17), the Amalekites, (De 25:19), and(1Sa 15:3,26), Benhaded, (1Ki 20:42), or by men, in pursuance of
such a sentence of God, as (Nu 21:2,3,31:17), or for any crime of an
high nature, as (Jdg 21:5,Jos 17:15). But this is not to be generally
understood, as some have taken it, as if a Jew might by virtue of this
Text, devote his child or his servant to the Lord, and thereby oblige
himself to put them to death. For this is expressly limited to all that
a man hath, or which is his, that is, which he hath a power over.
But the Jews had no power over the lives of their children or servants,
but were directly forbidden to take them away, by that great command,
thou shalt do no murder. And seeing he that killed his servant casually
by a blow with a rod was surely to be punished, as is said,(Ex 21:20), it could not be lawful wilfully to take away his life upon
pretence of any such vow as this. But for the Canaanites, Amalekites,
&c. God the undoubted Lord of all men's lives, gave to the Israelites
a power over their persons and lives, and a command to put them to death.
And this verse may have a special respect to them or such as them.
30: The tithe - There are divers sorts of tithes, but this seems to
be understood only of the ordinary and yearly tithes belonging to the
Levites, as the very expression intimates, and the addition of the
fifth part in case of redemption thereof implies.
The tither's rod, it being the manner of the Jews in tithing to
cause all their cattle to pass through some gate or narrow passage,
where the tenth was marked by a person appointed for that purpose and
reserved for the priest. Or,
the shepherd's rod, under which the herds and flocks passed, and by
which they were governed and numbered. See (Jer 33:13,Eze 20:37).
34: These are the commandments which the Lord commanded Moses for
the children of Israel in mount Sinai - This has reference to the whole
book. Many of these commandments are moral: others ceremonial and peculiar
to the Jewish economy: Which yet are instructive to us, who have a key
to the mysteries that are contained in them. Upon the whole, we have cause
to bless God, that we are not come to mount Sinai, that we are not under
the dark shadows of the law, but enjoy the clear light of the gospel. 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. And we may praise him, that we are not under the yoke of
the law, but under the sweet and easy instructions of the gospel, which
pronounces those the true worshippers, that worship the Father in spirit
and in truth, by Christ only, who is our priest, temple, altar,
sacrifice, purification and all.