Leviticus 27 commentary

Zeal for the service of God disposed the Israelites, on some occasions, to dedicate themselves or their children to the service of the Lord, in his house for life. Some persons who thus dedicated themselves might be employed as assistants; in general they were to be redeemed for a value. It is good to be zealously affected and liberally disposed for the Lord's service; but the matter should be well weighed, and prudence should direct as to what we do; else rash vows and hesitation in doing them will dishonour God, and trouble our own minds.

Our houses, lands, cattle, and all our substance, must be used to the glory of God. It is acceptable to him that a portion be given to support his worship, and to promote his cause. But God would not approve such a degree of zeal as ruined a man's family.

Things or persons devoted, are distinguished from things or persons that were only sanctified. Devoted things were most holy to the Lord, and could neither be taken back nor applied to other purposes. Whatever productions they had the benefit, God must be honoured with the tenth of, if it could be applied. Thus they acknowledge God to be the Owner of their land, the Giver of its fruits, and themselves to be his tenants, and dependants upon him. Thus they gave him thanks for the plenty they enjoyed, and besought his favour in the continuance of it. We are taught to honour the Lord with our substance.

The last verse seems to have reference to this whole book. Many of the precepts in it are moral, and always binding; others are ceremonial, and peculiar to the Jewish nation; yet they have a spiritual meaning, and so teach us; for unto us, by these institutions, is the gospel preached, as well as unto them, Heb 4:2. The doctrine of reconciliation to God by a Mediator, is not clouded with the smoke of burning sacrifice, but cleared by the knowledge of Christ and him crucified. We are under the sweet and easy institutions of the gospel, which pronounces those true worshippers, who worship the Father in spirit and truth, by Christ only, and in his name. Yet, let us not think, because we are not tied to the ceremonial rites and oblations, that a little care, time, and expense, will serve to honour God with. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and in full assurance of faith, worshipping God with the more cheerfulness and humble confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.

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 “Qui vaut antant en Hebrieu, comme destruction, ou desolation;” which is equivalent in Hebrew to destruction, or desolation. — Fr. 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 Samuel 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 “According to his ability that vowed.” — A. V. “According to that which the hand of him that vowed can attain.” — Ainsworth. to what the hand of him that vowed shall attain;” by which clause Moses “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. is wont to express poverty, or want, because the poor and needy are not supplied with sufficient for their desires.

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. “Sur le quatrieme commandement;” under the fourth commandment.—Fr. 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 Lat. “Corum,” from the LXX. translation κόρος 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, “A field devoted.” — A.V. “Interdit.” — Fr. 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 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. 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. (John 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 “Rabulae.” — Lat. “Les caphards, qui ont leurs langues a loage pour maintenir la Papaute.” — Fr. 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, See vol. 1 pp. 478-480, where ver. 26 is commented on, amongst the supplements to the First Commandment. 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.

Numbers 30

Numbers 30:1-16

1. And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded.

1. Et loquutus est Moses ad capita tribuum in Israel, dicendo: Hic est sermo quem praecepit Jehova.

2. If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

2. Vir qui voverit votum Jehovae, aut juravefit jusjurandum, quo constringendo constrinxerit animam suam, ne violet verbum suum: sed secundum omne quod egressum fuerit ex ore ejus, faciat.

3. If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father’s house in her youth;

3. Mulier autem si vovetit votum Jehovae, et constringendo constrinxerit in domo patris sui in pueritia sua:

4. And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.

4. Et audierit pater ejus votum ipsius, et oblationem qua adstrinxit animam suam, et tacuerit ei (vel ad eam) pater ejus, stabilia erunt omnia vota ejus, omnisque obligatio qua constrinxit animam suam stabilietur.

5. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her.

5. Si autem irritum fetetit pater ejus illo die quo audierit omne votum ab ea factum, et obligationem ejus quibus constrinxerit animam suam, non stabilietur: et Jehova parcet el, quia pater ejus irritum fecerit.

6. And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul;

6. Quod si fuerit sub viro, et fuerint vota ejus super eam, aut prolatio labiorum qua constrinxerit animam suam:

7. And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand.

7. Et audierit maritus eius, et die quo audivit tacuerit el: tunc stabilietur vota ejus, et obligationes quibus constrinxerit animam suam stabilientur.

8. But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the LORD shall forgive her.

8. Quod si quo die audivit marl tus ejus irritum id fecerit, et dissolverit vota ejus quae erant super eam, et prolationem labiorum ejus relaxaverit, qua constrinxerat animam suam, tunc Jehova propitius illi erit.

9. But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

9. Votum autem omne viduae et repudiatae quo constrinxerit animam suam, stabilietur super eam.

10. And if she vowed in her husband’s house, or bound her soul by a bond with an oath;

10. Porro si in domo mariti sui votum fecerit, aut constringendo constrinxerit animam per jusjurandum:

11 And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand.

11. Et maritus ejus audierit et tacuerit ei, nec irritum fecerit illud: tune stabilientur omnia ejus vota, et omnis obligatio qua eonstrinxerit animam suam stabilietur.

12. But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her.

12. Quod si dissolvendo dissolverit illa maritus ejus, quo die audivit omnem prolationem labiorum ejus, ad vota ejus, et obligationem animae ejus, non stabilietur; maritus ejus dissolvit ea, et Jehova propitius erit el.

13. Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.

13. Omne votum, et omnejusjurandum obligationis ad affligendam animam maritus ejus stabiliet, et maritus ejus dissolvet.

14. But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them.

14. Sin tacendo tacuerit maritus ejus a die in diem, tune stabiliet omnia vota ejus, et omnes obligationes ejus: quae sunt super eam, stabiliet, quia tacuit ei quo die audivit.

15. But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.

15. Quod si dissolvendo dissolverit, ea postquam audierit, portabit iniquitatem illius.

16. These are the statutes which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house.

16. Haec sunt statuta quae praecepit Jehova Most inter virum et uxorem ejus, inter patrem et filiam ejus quae est in pueritia in domo patris sui.

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.

Deuteronomy 15

Deuteronomy 15:19, 20

19. All the firstling males that come of thy herd, and of thy flock, thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep:

19. Omne primogenitum quod nascetur in armento, aut in grege tuo, masculum sanctificabis Jehovae Deo tuo: non uteris opera primogeniti bovis tui, neque tondebis primogenita gregis tui.

20. Thou shalt eat it before the Lord thy God year by year, in the place which the Lord shall choose, thou and thy household.

20. Coram Jehova Deo tuo comedes eum annuatim in loco quem elegerit Jehova, tu et familia tua.

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,” See Tacitus Ann. 15:20. “Usu probatum est, patres conseripti, leges egregias, exempla honesta, apud bonos ex delictis aliorum gigni, etc." 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 Malachi 3:8. Whence it appears that it was not without purpose that the people were so imperiously enjoined to pay them.

Deuteronomy 14

Deuteronomy 14:22, 27-29

22. Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.

22. Decimando decimabis omnem proventum seminis tui, quod egressum fuerit ex agro annuatim.

27. And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.

27. Levitam autem qui intra portas tuas habitaverit non derelinques: quia non est ei pars et haereditas tecum.

28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:

28. Tertio autem anno proferes omnes decimas proventus tui anno ipso, et repones intra portas tuas.

29. And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.

29. Venietque Levita (quia non est ei portio et haereditas tecum,) et peregrinus, et pupillus, atque vidua, qui sunt intra portas: et comedent, et saturabuntur, ut benedicat tibi Jehova Deus tuus in omni opere manus tuae quod feceris.

Leviticus 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.

Deuteronomy 1

Deuteronomy 1:1-5

1. These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

1. Haec sunt verba quae loquutus est Moses ad omnem Israelem trans Jordanem in deserto, in planitie, e regione Suph, inter Paran et Thophel, et Laban, et Hazeroth, et Dizahab.

2. (There are eleven days’ journey from Horeb, by the way of mount Seir, unto Kadeshbarnea.)

2. Undecim dies sunt ab Horeb, itineris montis Seir, usque ad Cades Barnea.

3. And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the Lord had given him in commandment unto them;

3. Fuit autem quadragesimo anno, undecimo mense, prima mensis, loquutus est Moses ad filios Israel juxta omnia quae praeceperat Jehova ad illos.

4. After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei.

4. Posteaquam percusserat Sehon regem Emorrhaeorum qui habitabat in Hesbon, et Og regem Basan, qui habitabat in Astaroth in Edrei.

5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying.

5. Trans Jordanem in terra Moab incepit Moses explanare legem hanc, dicendo.

CHAPTER 27

Le 27:1-18. Concerning Vows.

2-8. When a man shall make a singular vow, &c.--Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by divine authority, to prescribe the conditions of this voluntary duty.

the persons shall be for the Lord, &c.--better rendered thus:--"According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the divine service, in some inferior or servile kind of work about the sanctuary (1Sa 3:1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twenty and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1Sa 1:11), could not be offered nor redeemed till a month after birth; old people were valued below the young, but above children; and the poor--in no case freed from payment, in order to prevent the rash formation of vows--were rated according to their means.

9-13. if it be a beast, whereof men bring an offering unto the Lord--a clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent--it must be sacrificed--or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast--such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.

14-15. when a man shall sanctify his house to be holy unto the Lord, &c.--In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.

16-24. if a man shall sanctify unto the Lord some aprt of a field of his possession, &c.--In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason for this remarkable difference was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it, in order to prevent a patrimonial inheritance going out from any family in Israel.

26-27. Only the firstling of the beasts--These, in the case of clean beasts, being consecrated to God by a universal and standing law (Ex 13:12; 34:19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (Le 27:11, 12).

28-29. no devoted thing, that a man shall devote unto the Lord of all that he hath, ... shall be sold or redeemed--This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose.

30-33. all the tithe of the land, whether of the seed of the land--This law gave the sanction of divine authority to an ancient usage (Ge 14:20; 28:22). The whole produce of the land was subjected to the tithe tribute--it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See Pr 3:9; 1Co 9:11; Ga 6:6).

34. These are the commandments, &c.--The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (Ro 10:4; He 4:2; 12:18). They imposed a burdensome yoke (Ac 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Ga 3:24].

When a man shall make a singular vow - The verse is short and obscure, and may be translated thus: A man who shall have separated a vow, according to thy estimation, of souls unto the Lord; which may be paraphrased thus: He who shall have vowed or consecrated a soul, i. e., a living creature, whether man or beast, if he wish to redeem what he has thus vowed or consecrated, he shall ransom or redeem it according to the priest's estimation; for the priest shall judge of the properties, qualifications, and age of the person or beast, and the circumstances of the person who has vowed it, and shall regulate the value accordingly; and the money shall be put into his hands for the service of the sanctuary. A vow (says Mr. Ainsworth) is a religious promise made unto the Lord, and for the most part with prayer, and paid with thanksgiving, Num 21:2, Num 21:3; Psa 66:12, Psa 66:14. Vows were either of abstinence, such as are spoken of Numbers 30, and the vow of the Nazarite, Numbers 6; or they were to give something to the Lord, as sacrifices, Lev 7:16, or the value of persons, beasts, houses, or lands, concerning which the law is here given. A man might vow or devote himself, his children, (Lev 27:5, Lev 27:6), his domestics, his cattle, his goods, etc. And in this chapter rules are laid down for the redemption of all these things. But if, after consecrating these things, he refused to redeem them, then they became the Lord's property for ever. The persons continued all their lives devoted to the service of the sanctuary; the goods were sold for the profit of the temple or the priests; the animals, if clean, were offered in sacrifice; if not proper for sacrifice, were sold, and the price devoted to sacred uses. This is a general view of the different laws relative to vows, mentioned in this chapter.

From twenty years old even unto sixty-fifty shekels - A man from twenty to sixty years of age, if consecrated to the Lord by a vow, might be redeemed for fifty shekels, which, at 3s. each, amounted to 7. 10s. sterling.

And if it be a female - The woman, at the same age, vowed unto the Lord, might be redeemed for thirty shekels, 4. 10s. sterling, a little more than one half of the value of the man; for this obvious reason, that a woman, if employed, could not be of so much use in the service of the sanctuary as the man, and was therefore of much less value.

From five years old - The boy that was vowed might be redeemed for twenty shekels, 3. sterling; the girl, for ten shekels, just one half, 1. 10s.

A month old - The male child, five shekels, 15s., the female, three shekels, 9s. Being both in comparative infancy, they were nearly of an equal value. None were vowed under a month old: the first-born being always considered as the Lord's property, could not be vowed, see Lev 27:26.

Sixty years old - The old man and the old woman, being nearly past labor, were nearly of an equal value; hence the one was estimated at fifteen shekels, 2. 5s., the other at ten shekels, 1. 10s. This was about the same ratio as that of the children, Lev 27:5, and for the same reason.

He shall not alter it, nor change it, a good for a bad, etc. - Whatever was consecrated to God by a vow, or purpose of heart, was considered from that moment as the Lord's property; to change which was impiety; to withhold it, sacrilege. Reader, hast thou ever dedicated thyself, or any part of thy property, to the service of thy Maker? If so, hast thou paid thy vows? Or hast thou altered thy purpose, or changed thy offering? Has he received from thy hands a bad for a good? Wast thou not vowed and consecrated to God in thy baptism? Are his vows still upon thee? Hast thou "renounced the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh?" Dost thou feel thyself bound "to keep God's holy will and commandments, and walk in the same all the days of thy life?" Was not this thy baptismal covenant? And hast thou renounced It? Take heed! God is not mocked: that which thou sowest, thou shalt also reap. If thou rob God of thy heart, he will deprive thee of his heaven.

Any unclean beast - See on Lev 27:2 (note).

Shall add a fifth part - 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 the consecrated thing. Thus, if the priest valued it at forty shekels, if the former owner redeemed it he was obliged to give forty-eight.

Shall sanctify his house - The yearly rent of which, when thus consecrated, went towards the repairs of the tabernacle, which was the house of the Lord.

Some part of a field - Though the preceding words are not in the text, yet it is generally allowed they should be supplied here, as it was not lawful for a man to vow his whole estate, and thus make his family beggars, in order to enrich the Lord's sanctuary: this God would not permit. The rabbins teach that the land or field, whether good or bad, was valued at forty-eight shekels, for all the years of the jubilee, provided the field was large enough to sow a homer of barley. The חמר chomer was different from the עמר omer: the latter held about three quarts, the former, seventy-five gallons three pints; See the note on Exo 16:16. Some suppose that the land was rated, not at fifty shekels for the whole of the years of the jubilee, for this would be but about 3s. per annum; but that it was rated according to its produce, fifty shekels for every homer of barley it produced.

As a field devoted - It is חרם cherem, a thing so devoted to God as never more to be capable of being redeemed. See on Lev 27:29 (note).

Shekel of the sanctuary - A standard shekel; the standard being kept in the sanctuary to try and regulate all the weights in the land by. See Gen 20:16; Gen 23:15.

No devoted thing - shall be sold or redeemed - This is the חרם cherem, which always meant an absolute unredeemable grant to God.

Which shall be devoted of men - Every man who is devoted shall surely be put to death; or, as some understand it, be the Lord's property, or be employed in his service, till death. The law mentioned in these two verses has been appealed to by the enemies of Divine revelation as a proof, that under the Mosaic dispensation human sacrifices were offered to God; but this can never be conceded. Had there been such a law, it certainly would have been more explicitly revealed, and not left in the compass of a few words only, where the meaning is very difficult to be ascertained; and the words themselves differently translated by most interpreters. That there were persons, devoted to destruction under the Mosaic dispensation, is sufficiently evident, for the whole Canaanitish nations were thus devoted by the Supreme Being himself, because the cup of their iniquity was full; but that they were not sacrificed to God, the whole history sufficiently declares. Houbigant understands the passage as speaking of these alone; and says, Non alios licebat anathemate voveri, quam Chananaeos, quos jusserat Deus ad internecionem deleri. "It was not lawful to devote any persons to death but the Canaanites, whom God had commanded to be entirely extirpated." This is perfectly correct; but he might have added that it was because they were the most impure idolaters, and because the cup of their iniquity was full. These God commanded to be put to death; and who can doubt his right to do so, who is the Maker of man, and the Fountain of justice? But what has this to do with human sacrifices? Just nothing. No more than the execution of an ordinary criminal, or a traitor, in the common course of justice, has to do with a sacrifice to God. In the destruction of such idolaters, no religious formality whatever was observed; nor any thing that could give the transaction even the most distant semblance of a sacrifice. In this way Jericho was commanded to be destroyed, Jos 6:17, and the Amalekites, Deu 25:19; 1Sam 15:3 : but in all these cases the people commanded to be destroyed were such sinners as God's justice did not think proper to spare longer. And has not every system of law the same power? And do we not concede such power to the civil magistrate, for the welfare of the state? God, who is the sovereign arbiter of life and death, acts here in his juridical and legislative capacity; but these are victims to justice, not religious sacrifices. It may be necessary just farther to note that two kinds of vows are mentioned in this chapter: -

1. The נדר neder, (see on Leviticus 7 (note))., which comprehends all those things which, when once devoted, might be redeemed at a certain price, according to the valuation of the priest.

2. The חרם cherem, those things vowed to God of which there remained no power of redemption; they were most holy, i. e., so absolutely devoted to God that they could neither be changed, alienated, nor redeemed: probably because no mental reservation had been made, as in the above case may be supposed. On this ground the word was afterward applied to the most solemn and awful kind of excommunication, meaning a person so entirely devoted to the stroke of vindictive justice, as never to be capable of receiving pardon; and hence the word may be well applied in this sense to the Canaanites, the cup of whose iniquity was full, and who were consigned, without reprieve, to final extermination.

All the tithe of the land - This God claims as his own; and it is spoken of here as being a point perfectly settled, and concerning which there was neither doubt nor difficulty. See my view of this subject Gen 28:22 (note), to which I do not see the necessity of adding any thing.

Whatsoever passeth under the rod - The signification of this verse is well given 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, about to give the tenth to the Lord, 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: the door being opened, the young ones ran out to join themselves to their dams; and as they passed out the owner stood with his rod over them, and counted one, two, three, four, five, etc., and when the tenth came, he touched it with the coloured rod, by which it was distinguished to be the tithe calf, sheep, etc., and whether poor or lean, perfect or blemished, that was received as the legitimate tithe." It seems to be in reference to this custom that the Prophet Ezekiel, speaking to Israel, says: I will cause you to pass under the rod, and will bring you into the bond of the covenant - you shall be once more claimed as the Lord's property, and be in all things devoted to his service, being marked or ascertained, by especial providences and manifestations of his kindness, to be his peculiar people.

These are the commandments - This conclusion is very similar to that at the end of the preceding chapter. I have already supposed that this chapter should have followed the 25th, and that the 26th originally terminated the book. Mr. Ainsworth, the whole of whose writings are animated with the spirit of piety, concludes this book with the following excellent remarks: - "The tithes in Israel being thus sanctified by the commandment of God to his honor, the maintenance of his ministers, and the relief of the poor, it taught them and teaches us to honor the Lord with our substance, (Pro 3:9), acknowledging him to be the author of all our increase and store; (Deu 8:13-18; Hos 2:8); to honor his Ministers, and to communicate unto them in all good things, (1Tim 5:17, 1Tim 5:18; Gal 6:6), that they who sow unto us spiritual things should reap our carnal things, (1Cor 9:11), and to give Alms of such things as we have, that all things may be clear unto us, (Luk 11:41), yea, even to sell that we have, and give alms; to provide ourselves bags that wax not old, a treasure in the heavens that faileth not. Luk 12:33." They who forget their Maker, his ministers, and the poor, are never likely to hear that blessed word in the great day: "Come, ye blessed of my Father, inherit the kingdom prepared for you; for I was hungry, and ye gave me meat; thirsty, and ye gave me drink; naked, and ye clothed me; sick and in prison, and ye came unto me."

Reader, thou hast now gone through the whole of this most interesting book; a book whose subject is too little regarded by Christians in general. Here thou mayest discover the rigid requisitions of Divine justice, the sinfulness of sin, the exceeding breadth of the commandment, and the end of all human perfection. And now what thinkest thou of that word, "Whatsoever the law saith, it saith to them who are under the law?" Rom 3:19. But who are under the law - the condemning power of the pure, rigid, moral law of God? Not the Jews only, but every soul of man: all to whom it is sent, and who acknowledge it as a Divine revelation, and have not been redeemed from the guilt of sin by the grace of our Lord Jesus Christ; for "cursed is every one that continueth not in all things that are written in the book of the law to do them." By this law then is the knowledge, but not the cure, of sin. Here then what God saith unto thee: "If therefore perfection were by the Levitical priesthood, (for under it the people received the law), what farther need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law; Heb 7:11, Heb 7:12. Now of the things which we have spoken, this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man; Heb 8:1, Heb 8:2. For it is not possible that the blood of bulls and of goats should take away sins; Heb 10:4. But Christ being come a high priest of good things to come, - neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. And for this cause he is the Mediator of the New Testament, that, by means of death, they which are called might receive the promise of eternal inheritance. And without shedding of blood is no remission. So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, without sin, unto salvation;" Heb 9:11, Heb 9:12, Heb 9:15, Heb 9:22, Heb 9:28. We see then that Christ was the End of the law for righteousness (for justification) to every one that believeth. "Unto him, therefore, who hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Rev 1:5, Rev 1:6.

Sections in the Book of Leviticus, carried on from Exodus, which ends with the Twenty-Third.

The Twenty-Fourth, called ויקרא valyikra, begins Lev 1:6, and ends Lev 6:7.

The Twenty-Fifth, called צו tsav, begins Lev 6:8, and ends Lev 8:36.

The Twenty-Sixth, called שמיני shemini, begins Lev 9:1, and ends Lev 11:47.

The Twenty-Seventh, called תזריע tazria, begins Lev 12:1, and ends Lev 13:59.

The Twenty-Eighth, called מצרע metsora, begins Lev 14:1, and ends Lev 15:33.

The Twenty-Ninth, called אחרי מות acharey moth, begins Lev 16:1, and ends Lev 18:30.

The Thirtieth, called קדשים kedoshim, begins Lev 19:1, and ends Lev 20:27.

The Thirty-First, called אמר emor, begins Lev 21:1, and ends Lev 24:23.

The Thirty-Second, called בהר סיני behar Sinai, begins Lev 25:1, and ends Lev 26:2.

The Thirty-Third, called בחקתי bechukkothai, begins Lev 26:3, and ends Lev 27:34.

These sections, as was observed on Exodus, have their technical names from some remarkable word, either in the first or second verse of their commencement.

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, 1Sam 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 Lev 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 Lev 27:8,12.

Unto sixty years - Which is the best time for strength and service, and therefore prized at the highest rate.

Thirty shekels - Less than the man's price, because she is inferior to him both in strength and serviceableness.

Five years old - At which age they might be vowed by their parents, as appears from 1Sam 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.

Than thy estimation - If he be not able to pay the price which thou, according to the rules here given, requirest of him.

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.

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.

Unclean - Either for the kind, or for the quality of it; if it were such an one as might not be offered.

Sanctify his house - By a vow, for of that way and manner of sanctification he speaks in this whole chapter.

The fifth part - Which he might the better do, because the priests did usually put a moderate rate upon it.

Of his possession - That is, which is his by inheritance, because particular direction is given about purchased lands, Lev 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 payment. 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.

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.

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.

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.

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, Num 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.

His possession - His patrimony or inheritance.

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.

The shekel - About 2s. 6d.

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, 1Sam 1:11.

An unclean beast - That is, if it be the first - born of an unclean beast, as appears from Lev 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.

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 things.

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, Exo 22:20 Deu 23:15, the Canaanites, Deu 20:17, the Amalekites, Deu 25:19, and 1Sam 15:3,26, Benhaded, 1Kings 20:42, or by men, in pursuance of such a sentence of God, as Num 21:2,3 31:17, or for any crime of an high nature, as Jud 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, Exo 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.

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.

Under the rod - Either, 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.

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.

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

Or, an eminent or hard or wonderful vow, not concerning things, which was not strange, but customary, but concerning persons as it here follows which he vowed or by vow devoted unto the Lord, which indeed was unusual and difficult: yet there want not instances of such vows, and of persons which devoted either themselves or their children to the service of God, and that either more strictly and particularly, as the Nazarites, and the Levites, 1 Sam. 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 and generally, as some who were not Levites nor intended themselves or their children should be Nazarites, might yet through zeal to God and his service, or to obtain Gods help in giving them some mercy which they wanted and desired or in freeing them from some evil felt or feared, devoted themselves or their children to the service of God and of the Sanctuary, though not in such a way as the Levites, which they were forbidden to do, 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 and chargeable to the Sanctuary, therefore an exchange is allowed, and the Priests are directed to impose and require a tax for their redemption.

(i. e.) Dedicated to the Lord, and consequently to the Priest.

By whose estimation? Ans. Either 1. thine, O Priest, to whom the valuation of things belonged, and here is ascribed, ver. 12. Or rather 2. thine, O man that vowest, as appears from ver. 8. where his estimation is opposed to the Priests 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 ver. 8, 12.

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.

Which is the best time for strength and service, and therefore is prized at the highest rate.

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

Less than the mans price, because she is inferiour to him both in strength and serviceableness.

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.

At what age they might be vowed by their parents, as appears from 1 Sam. 1. though not by themselves; and the children were obliged by their parents vow, which is not strange considering the parents power and right to dispose of their children so far as is not contrary to the mind of God.

8 But if he be poorer then 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.

If after his vow he be decayed and impoverished and not able to pay the price which thou, according to the rules here given, requirest of him.

Which God also considered in other cases, as Levit, 12. 8. Compare 2 Cor. 8. 12.

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 .

To wit, usually and according to Gods appointment.

(i. e.) Voweth to give.

(i. e.) 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 , 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.

Two words expressing the same thing more emphatically, q. d. He shall in no wise change it, neither for one of the same, nor of another, kind.

Partly because God would preserve the sanctity and 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, as reserving the judgement to himself.

(i. e.) both the thing first vowed and thing offered or given in exchange. This was inflicted upon him as a just penalty for his rashness and levity in such weighty matters.

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.

Either for the kind or for the quality of it, if it were such an one as might not be offered. The dog onely may seem to be excepted, for his price might not be offered. See Deut. 23. 18.

14 And when a man shall sanctifie 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 .

To wit, by a vow, for of that way and manner of sanctification he speaks in this whole chapter.

In which case the benefit of it redounded either to the Priests for their maintenance, Num. 18. 14. or to the Sanctuary for its reparations or expences.

Supposing that the Priests estimation doth not notoriously swerve from the rules of valuation prescribed by God. For if the Priest determined most unrighteously & unreasonably, as suppose an hundred times more than the true value of it, I presume no man is so void of sence as to say they were all bound to stand to the Priests determination in that case. Even as in case a mans leprosy was notorious and unquestionable, if a Priest should through partiality pronounce him clean, this did not make him clean. And therefore all those passages of Scripture which leave things to▪ and command men to acqu[illegible: 1+ letters]esce in, the determination of the Priest or Priests, are to be understood with this exception, that their determinations be not evidently contrary to the revealed will of God to whom Priests are subject and accountable. Otherwise if the Priests had commanded men to pro[illegible: 1+ letters]ane the sabbath this would have acquitted them from the obligation of Gods command of keeping it holy, which is impiou[illegible: 1+ letters] and absurd to affirm. And this consideration will give light to many Scriptures.

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

Which he might the better do, because the Priests did usually put a moderate rare upon it.

16 And i[illegible: 1+ letters] a man shall sanctifie 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. .

(i. e.) Which is his by inheritance, because particular direction is given about purchased lands, ver. 22 And he saith part of it, because it was unlawful to vow away all his possessions, because thereby he had disenabled himself from the performance of divers duties by way of sacrifice, almesgiving, &c. and made himself burdensome to his brethren.

(i. e.) According to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return.

Not to be paid yearly, till the year of Jubilee, as some would have it, but once for all, as is most probable, 1. because here is no mention of any yearly payment, but onely of one payment, and we must not add to the text. 2. because it is most probable that lands and all things were favourably and moderately valued, so that men might be rather encouraged to make such vows upon just occasions than to be deterred from them 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, Exod. 16. 36. and therefore not above 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 seem to be here mentioned rather than wheat.

Marginal references: Or, the land of an homer, &c.

17 If he sanctifie his field from the year of Jubile, , according to thy estimation it shall stand. .

(i. e.) Immediately after the year of Jubilee is past.

Now mentioned, to wit, of 50 shekels for an homer of barley seed.

(i. e.) That price shall be paid without diminution.

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

(i. e.) Some considerable time after the Jubilee, as appears from the following words.

The defalcation from the full price of fifty shekels being to be more or less as the years are more or fewer. See Levit. 25. 15, 16, 17.

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 .

To wit, when the Priest shall set a price upon it, and offer it to him in the first place to redeem it.

He, who? Either 1. the man that vowed it, if he, after such a vow made shall neglect to pay his vow, and shall sacrilegiously sell the same land to another man: or, if he sell it, i. e. suffer it to be sold to another, and will not prevent that by redeeming it to himself. Or rather 2. the Priest, or some in his name, who though not expressed is sufficiently understood out of the foregoing clause, If he will not redeem or buy again the field, to wit, of the Priest, who is now the seller of it, or, or rather and, for this seems to be added by way of accumulation, if he, i. e. the Priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and have sold the field to another man. Add to this, that none but the Priest could sell this land, after it was once vowed and declared to be so, and offered by the Priest to him again to redeem it, which is apparently the present case.

(i. e) He shall for ever lose the benefit of redemption.

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 priests .

(i. e.) Out of the possession of the other man to whom the Priest sold it.

For their maintenance. Nor is this repugnant to that law, that the Priests should have no inheritance in the land, Numb. 18. 20. for that is onely spoken of them and the whole Tribe of Levi in general and 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 And if a man sanctifie unto the LORD a field which he hath bought, which is not of the fields of his possession ;

Which is not his patrimony or inheritance.

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.

(i. e.) The price or summe at which thou, O Priest, shalt reckon it. So it is onely a change of the person, which is frequent: or, the price which thou, O Moses, by my direction hast set in such cases.

(i. e.) 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.

Without the addition of the fifth part, which he was to pay for his lands of inheritance, ver. 19. as being of a better and more durable tenure than purchased lands which were his onely till the Jubile.

As that which is to be consecrated to God in stead of the land redeemed by it.

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

By original right, which no other person by vow or otherwise could give away from him.

26 Onely the firstling of the beast, which should be the LORDS firstling, no man shall sanctifie it , whether it be ox or sheep : it is the LORDS.

To wit, by vow; because it is not his own, but the Lords already, and therefore to vow such a thing to God is a tacit derogation from, and an usurpation of the Lords right, and a mocking of God by pretending to give him what we cannot withhold from him.

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. 1. 11.

Marginal references: Heb. first▪ [illegible: 1 word] &c.; Exod. 13. [illegible: 1+ letters] 12.

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.

(i. e.) If it be the first-born of an unclean beast, as appears from ver. 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. Others understand it of all unclean beasts in general, and not of the first-born of them, because the first-born of such were to be redeemed by a sheep, Exod. 13. 13. without the addition of any such fifth part as is here enjoyned. Which is true of the first redemption of them, but then as after they were redeemed they might be again vowed unto God, so when the owners would redeem them a second time, it was but reasonable they should pay a better price for them. And if this were meant of unclean beasts in general, this were the very same law which is mentioned before ver. 11, 12, 13. which, it is not probable, would after a few verses be unnecessarily repeated again like a distinct law.

And the price thereof was given to the Priests, or brought into the Lords treasury.

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 .

(i. e.) 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.

To wit, in his power or possession.

(i. e.) Onely 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 things.

Marginal references: Josh▪ 6. 1[illegible: 1+ letters]

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

Not by men, as some would elude it, but of men, for it i[illegible: 1+ letters] manifest both from this and the foregoing verses that men here are not the persons devoting, but devoted. Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death? Ans. This was unquestionably lawful and a duty in some cases, when persons have been devoted to destruction either by Gods sentence, as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites, Deut. 20. 1[illegible: 1+ letters]. the Amalekites, Deut. 25. 19. & 1 Sam. 15. 3, 26. Benhadad, 1 King. 20. 42. or by men, in pursuance of such a sentence of God, as Numb. 21. 2, 3. and 31. 17. or for any crime of an high nature, as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood, as some have taken it, as if a Iew might by vertue of this Text devote his child or his servant to the Lord, and thereby oblige himself to put them to death, which peradventure was Iepthe's errour. For this is expresly limited to all that a man hath, or which is his, i. e. which he hath a power over. But the Iews 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 Exod. 21. 20. it could not be lawful wilfully and intentionally 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 mens 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. And although the general subject of this and the former verse be one and the same, yet there are two remarkable differences to this purpose. The verb is active ver. 28. and the agent there expressed, that a man shall devote, but it is passive ver. 29, and the agent undetermined, which shall be devoted, to wit, by God, or men in conformity to Gods revealed will. 2. The devored person or thing is onely to be sold or redeemed, and said to be most holy, ver. 28. but here it is to be put to death, and this belongs onely to men, and those such as either were or should be devoted in manner now expressed.

30 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.

There are divers sorts of Tithes, but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites, &c. as the very expression intimates, and the addition of the fifth part in case of redemption thereof implies.

Marginal references: Gen. 28. 22. Num. 18. 21, 24. Mal. 3. 8. 10.

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.

Either 1. the tithers rod, it being the manner of the Iews in tithing to cause all their cattel 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 2. the shepherds rod, under which the herds and flocks passed, and by which they were governed and numbred. See Ier. 33. 13. Ezek. 20. 37.

Lev 27:1

The directions concerning vows follow the express termination of the Sinaitic lawgiving (Lev 26:46), as an appendix to it, because vows formed no integral part of the covenant laws, but were a freewill expression of piety common to almost all nations, and belonged to the modes of worship current in all religions, which were not demanded and might be omitted altogether, and which really lay outside the law, though it was necessary to bring them into harmony with the demands of the law upon Israel. Making a vow, therefore, or dedicating anything to the Lord by vowing, was not commanded, but was presupposed as a manifestation of reverence for God, sanctified by ancient tradition, and was simply regulated according to the principle laid down in Deu 23:22-24, that it was not a sin to refrain from vowing, but that every vow, when once it had been made, was to be conscientiously and inviolably kept (cf. Pro 20:25; Ecc 5:3-5), and the neglect to keep it to be atoned for with a sin-offering (Lev 5:4). - The objects of a vow might be persons (Lev 27:2-8), cattle (Lev 27:9-13), houses (Lev 27:14, Lev 27:15), and land (Lev 27:16-25), all of which might be redeemed with the exception of sacrificial animals; but not the first-born (Lev 27:26), nor persons and things dedicated to the Lord by the ban (Lev 27:28, Lev 27:29), nor tithes (Lev 27:30-33), because all of these were to be handed over to the Lord according to the law, and therefore could not be redeemed. This followed from the very idea of the vow. For a vow was a promise made by any one to dedicate and given his own person, or a portion of his property, to the Lord for averting some danger and distress, or for bringing to his possession some desired earthly good. - Besides ordinary vowing or promising to give, there was also vowing away, or the vow of renunciation, as is evident from Num 30. The chapter before us treats only of ordinary vowing, and gives directions for redeeming the thing vowed, in which it is presupposed that everything vowed to the Lord would fall to His sanctuary as corban, an offering (Mar 7:11); and therefore, that when it was redeemed, the money would also be paid to His sanctuary. - (On the vow, see my Archaeologie, §96; Oehler in Herzog’s Cycl.)

The vowing of persons. - “If any one make a special vow, souls shall be to the Lord according to thy valuation.” נדר הפליא does not mean to dedicate or set apart a vow, but to make a special vow (see at Lev 22:21). The words בּערכּך, “according to thy (Moses') valuation,” it is more simple to regard as an apodosis, so as to supply to ליהוה the substantive verb תּהיינה, than as a fuller description of the protasis, in which case the apodosis would follow in Lev 27:3, and the verb יקדּישׁ would have to be supplied. But whatever may be the conclusion adopted, in any case this thought is expressed in the words, that souls, i.e., persons, were to be vowed to the Lord according to Moses’ valuation, i.e., according to the price fixed by Moses. This implies clearly enough, that whenever a person was vowed, redemption was to follow according to the valuation. Otherwise what was the object of valuing them? Valuation supposes either redemption or purchase. But in the case of men (i.e., Israelites) there could be no purchasing as slaves, and therefore the object of the valuing could only have been for the purpose of redeeming, buying off the person vowed to the Lord, and the fulfilment of the vow could only have consisted in the payment into the sanctuary of the price fixed by the law.Saalschütz adopts this explanation in common with the Mishnah. Oehler is wrong in citing 1Sa 2:11, 1Sa 2:22, 1Sa 2:28 as a proof of the opposite. For the dedication of Samuel did not consist of a simple vow, but was a dedication as a Nazarite for the whole of his life, and Samuel was thereby vowed to service at the sanctuary, whereas the law says nothing about attachment to the sanctuary in the case of the simple vowing of persons. But because redemption in the case of persons was not left to the pleasure or free-will of the person making the vow as in the case of material property, no addition is made to the valuation price as though for a merely possible circumstance.

Lev 27:1-3

This was to be, for persons between twenty and thirty years of age, 50 shekels for a man and 30 for a woman; for a boy between 5 and 20, 20 shekels, for a girl of the same age 10 shekels; for a male child from a month to five years 5 shekels, for a female of the same age 3 shekels; for an old man above sixty 15 shekels, for an old woman of that age 10; the whole to be in shekels of the sanctuary (see at Exo 30:15). The valuation price was regulated, therefore, according to capacity and vigour of life, and the female sex, as the weaker vessel (1Pe 3:7), was only appraised at half the amount of the male.

Lev 27:8

But if the person making the vow was “poor before thy valuation,” i.e., too poor to be able to pay the valuation price fixed by the law, he was to be brought before the priest, who would value him according to the measure of what his hand could raise (see Lev 5:11), i.e., what he was able to pay. This regulation, which made it possible for the poor man to vow his own person to the Lord, presupposed that the person vowed would have to be redeemed. For otherwise a person of this kind would only need to dedicate himself to the sanctuary, with all his power for work, to fulfil his vow completely.

Lev 27:9-10

When animals were vowed, of the cattle that were usually offered in sacrifice, everything that was given to Jehovah of these (i.e., dedicated to Him by vowing) was to be holy and not changed, i.e., exchanged, a good animal for a bad, or a bad one for a good. But if such an exchange should be made, the animal first dedicated and the one substituted were both to be holy (Lev 27:9, Lev 27:10). The expression “it shall be holy” unquestionably implies that an animal of this kind could not be redeemed; but if it was free from faults, it was offered in sacrifice: if, however, it was not fit for sacrifice on account of some blemish, it fell to the portion of the priests for their maintenance like the first-born of cattle (cf. Lev 27:33).

Lev 27:11-12

Every unclean beast, however, - an ass for example, - which could not be offered in sacrifice, was to be placed before the priest for him to value it “between good and bad,” i.e., neither very high as if it were good, nor very low as if it were bad, but at a medium price; and it was to be according to this valuation, i.e., to be worth the value placed upon it (הכּהן כּערכּך according to thy, the priest’s, valuation), namely, when sold for the good of the sanctuary and its servants.

Lev 27:13

But if the person vowing wanted to redeem it, he was to add a fifth above the valuation price, as a kind of compensation for taking back the animal he had vowed (cf. Lev 5:16).

Lev 27:14-15

When a house was vowed, the same rules applied as in the case of unclean cattle. Knobel's supposition, that the person making the vow was to pay the valuation price if he did not wish to redeem the house, is quite a groundless supposition. The house that was not redeemed was sold, of course, for the good of the sanctuary.

Lev 27:16-25

With regard to the vowing of land, a difference was made between a field inherited and one that had been purchased. Lev 27:16

If any one sanctified to the Lord “of the field of his possession,” i.e., a portion of his hereditary property, the valuation was to be made according to the measure of the seed sown; and an omer of barley was to be appraised at fifty shekels, so that a field sown with an omer of barley would be valued at fifty shekels. As an omer was equal to ten ephahs (Eze 45:11), and, according to the calculation made by Thenius, held about 225 lbs., the fifty shekels cannot have been the average value of the yearly produce of such a field, but must be understood, as it was by the Rabbins, as the value of the produce of a complete jubilee period of 49 or 50 years; so that whoever wished to redeem the field had to pay, according to Mishnah, Erachin vii. 1, a shekel and a fifth per annum.

Lev 27:26-27

What belonged to the Lord by law could not be dedicated to Him by a vow, especially the first-born of clean cattle (cf. Exo 13:1-2). The first-born of unclean animals were to be redeemed according to the valuation of the priest, with the addition of a fifth; and if this was not done, it was to be sold at the estimated value. By this regulation the earlier law, which commanded that an ass should either be redeemed with a sheep or else be put to death (Exo 13:13; Exo 34:20), was modified in favour of the revenues of the sanctuary and its servants.

Lev 27:28-29

Moreover, nothing put under the ban, nothing that a man had devoted (banned) to the Lord of his property, of man, beast, or the field of his possession, was to be sold or redeemed, because it was most holy (see at Lev 2:3). The man laid under the ban was to be put to death. According to the words of Lev 27:28, the individual Israelite was quite at liberty to ban, not only his cattle and field, but also men who belonged to him, that is to say, slaves and children. החרים signifies to dedicate something to the Lord in an unredeemable manner, as cherum, i.e., ban, or banned. חרם (to devote, or ban), judging from the cognate words in the Arabic, signifying prohibere, vetare, illicitum facere, illicitum, sacrum, has the primary signification “to cut off,” and denotes that which is taken away from use and abuse on the part of men, and surrendered to God in an irrevocable and unredeemable manner, viz., human beings by being put to death, cattle and inanimate objects by being either given up to the sanctuary for ever or destroyed for the glory of the Lord. The latter took place, no doubt, only with the property of idolaters; at all events, it is commanded simply for the infliction of punishment on idolatrous towns (Deu 13:13.). It follows from this, however, that the vow of banning could only be made in connection with persons who obstinately resisted that sanctification of life which was binding upon them; and that an individual was not at liberty to devote a human being to the ban simply at his own will and pleasure, otherwise the ban might have been abused to purposes of ungodliness, and have amounted to a breach of the law, which prohibited the killing of any man, even though he were a slave (Exo 21:20). In a manner analogous to this, too, the owner of cattle and fields was only allowed to put them under the ban when they had been either desecrated by idolatry or abused to unholy purposes. For there can be no doubt that the idea which lay at the foundation of the ban was that of a compulsory dedication of something which resisted or impeded sanctification; so that in all cases in which it was carried into execution by the community or the magistracy, it was an act of the judicial holiness of God manifesting itself in righteousness and judgment.

Lev 27:30-31

Lastly, the tenth of the land, both of the seed of the land - i.e., not of what was sown, but of what was yielded, the produce of the seed (Deu 14:22), the harvest reaped, or “corn of the threshing-floor,” Num 18:27 - and also of the fruit of the tree, i.e., “the fulness of the press” (Num 18:27), the wine and oil (Deu 14:23), belonged to the Lord, were holy to Him, and could not be dedicated to Him by a vow. At the same time they could be redeemed by the addition of a fifth beyond the actual amount.

Lev 27:32-34

With regard to all the tithes of the flock and herd, of all that passed under the rod of the herdsman, the tenth (animal) was to be holy to the Lord. No discrimination was to be made in this case between good and bad, and no exchange to be made: if, however, this did take place, the tenth animal was to be holy as well as the one for which it was exchanged, and could not be redeemed. The words “whatsoever passeth under the rod” may be explained from the custom of numbering the flocks by driving the animals one by one past the shepherd, who counted them with a rod stretched out over them (cf. Jer 33:13; Eze 20:37). They mean everything that is submitted to the process of numbering, and are correctly explained by the Rabbins as referring to the fact that every year the additions to the flock and herd were tithed, and not the whole of the cattle. In these directions the tithe is referred to as something well known. In the laws published hitherto, it is true that no mention has been made of it; but, like the burnt-offerings, meat-offerings, and peace-offerings, it formed from time immemorial an essential part of the worship of God; so that not only did Jacob vow that he would tithe for the Lord all that He should give him in a foreign land (Gen 28:22), but Abraham gave a tenth of his booty to Melchizedek the priest (Gen 14:20). Under these circumstances, it was really unnecessary to enjoin upon the Israelites for the first time the offering of tithe to Jehovah. All that was required was to incorporate this in the covenant legislation, and bring it into harmony with the spirit of the law. This is done here in connection with the holy consecrations; and in Num 18:20-32 instructions are given in the proper place concerning their appropriation, and further directions are added in Deu 12:6, Deu 12:11; Deu 14:22. respecting a second tithe. - The laws contained in this chapter are brought to a close in v. 34 with a new concluding formula (see Lev 26:46), by which they are attached to the law given at Sinai.

The Law Concerning Vows. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 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. 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. 4 And if it be a female, then thy estimation shall be thirty shekels. 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. 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. 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. 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. 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. 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. 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: 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. 13 But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation.

This is part of the law concerning singular vows, extraordinary ones, which though God did not expressly insist on, yet, if they were consistent with and conformable to the general precepts, he would be well pleased with. Note, We should not only ask, What must we do, but, What may we do, for the glory and honour of God? As the liberal devises liberal things (Isa. xxxii. 8), so the pious devises pious things, and the enlarged heart would willingly do something extraordinary in the service of so good a Master as God is. When we receive or expect some singular mercy it is good to honour God with some singular vow.

I. The case is here put of persons vowed to God by a singular vow, v. 2. If a man consecrated himself, or a child, to the service of the tabernacle, to be employed there in some inferior office, as sweeping the floor, carrying out ashes, running of errands, or the like, the person so consecrated shall be for the Lord, that is, "God will graciously accept the good-will." Thou didst well that it was in thy heart, 2 Chron. vi. 8. But forasmuch as he had no occasion to use their service about the tabernacle, a whole tribe being appropriated to the use of it, those that were thus vowed were to be redeemed, and the money paid for their redemption was employed for the repair of the sanctuary, or other uses of it, as appears by 2 Kings xii. 14, where it is called, in the margin, the money of the souls of his estimation. A book of rates is accordingly provided, by which the priests were to go in their estimation. Here is, 1. The rate of the middle-aged, between twenty and threescore, these were valued highest, because most serviceable; a male fifty shekels, and a female thirty, v. 3, 4. The females were then less esteemed, but not so in Christ; for in Christ Jesus there is neither male nor female, Gal. iii. 28. Note, Those that are in the prime of their time must look upon themselves as obliged to do more in the service of God and their generation than can be expected either from minors, that have not yet arrived to their usefulness, or from the aged, that have survived it. 2. The rate of the youth between five years old and twenty was less, because they were then less capable of doing service, v. 5. 3. Infants under five years old were capable of being vowed to God by their parents, even before they were born, as Samuel was, but not to be presented and redeemed till a month old, that, as one sabbath passed over them before they were circumcised, so one new moon might pass over them before they were estimated; and their valuation was but small, v. 6. Samuel, who was thus vowed to God, was not redeemed, because he was a Levite, and a particular favourite, and therefore was employed in his childhood in the service of the tabernacle. 4. The aged are valued less than youth, but more than children, v. 7. And the Hebrews observe that the rate of an aged woman is two parts of three to that of an aged man, so that in that age the female came nearest to the value of the male, which occasioned (as bishop Patrick quotes it here) this saying among them, That an old woman in a house is a treasure in a house. Paul sets a great value upon the aged women, when he makes them teachers of good things, Tit. ii. 3. 5. The poor shall be valued according to their ability, v. 8. Something they must pay, that they might learn not to be rash in vowing to God, for he hath no pleasure in fools, Eccl. v. 4. Yet not more than their ability, but secundum tenementum—according to their possessions, that they might not ruin themselves and their families by their zeal. Note, God expects and requires from men according to what they have, and not according to what they have not, Luke xxi. 4.

II. The case is put of beasts vowed to God, 1. If it was a clean beast, such as was offered in sacrifice, it must not be redeemed, nor any equivalent given for it: It shall be holy, v. 9, 10. After it was vowed, it was not to be put to any common use, nor changed upon second thoughts; but it must be either offered upon the altar, or, if through any blemish it was not meet to be offered, he that vowed it should not take advantage of that, but the priests should have it for their own use (for they were God's receivers), or it should be sold for the service of the sanctuary. This teaches caution in making vows and constancy in keeping them when they are made; for it is a snare to a man to devour that which is holy, and after vows to make enquiry, Prov. xx. 25. And to this that rule of charity seems to allude (2 Cor. ix. 7), Every man, according as he purposeth in his heart, so let him give. 2. If it was an unclean beast, it should go to the use of the priest at such a value; but he that vowed it, upon paying that value in money, and adding a fifth part more to it, might redeem it if he pleased, v. 11-13. It was fit that men should smart for their inconstancy. God has let us know his mind concerning his service, and he is not pleased if we do not know our own. God expects that those that deal with him should be at a point, and way what they will stand to.

Concerning Things Sanctified. (b. c. 1490.)

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. 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. 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. 17 If he sanctify his field from the year of jubilee, according to thy estimation it shall stand. 18 But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubilee, and it shall be abated from thy estimation. 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. 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. 21 But the field, when it goeth out in the jubilee, shall be holy unto the Lord , as a field devoted; the possession thereof shall be the priest's. 22 And if a man sanctify unto the Lord a field which he hath bought, which is not of the fields of his possession; 23 Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubilee: and he shall give thine estimation in that day, as a holy thing unto the Lord . 24 In the year of the jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong. 25 And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.

Here is the law concerning real estates dedicated to the service of God by a singular vow.

I. Suppose a man, in his zeal for the honour of God, should sanctify his house to God (v. 14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, 1 Kings xv. 15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, v. 15. To him that was necessitous God would abate the estimation (v. 8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.

II. Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.

1. If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man's family. But he might sanctify or dedicate only some part of it, v. 16. And in that case, (1.) The land was to be valued (as our countrymen commonly compute land) by so many measures' sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Ezek. xlv. 11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exod. xvi. 36), was valued at fifty shekels, a moderate price (v. 16), and that if it were sanctified immediately from the year of jubilee, v. 17. But, if some years after, there was to be a discount accordingly, even of that price, v. 18. And, (2.) When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer's sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, v. 19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, v. 20, 21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.

2. If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, v. 22, 24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, 1 Cor. xvi. 2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mark vii. 11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (v. 25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exod. xxx. 13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel's visionary temple (Ezek. xlv. 12), to denote that the gospel should reduce things to their ancient standard.

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. 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. 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 . 29 None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death. 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 . 31 And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. 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 . 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. 34 These are the commandments, which the Lord commanded Moses for the children of Israel in Mount Sinai.

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, v. 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 (v. 27) is the same with that before, v. 11, 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, v. 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, v. 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, Josh. vi. 17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Judg. xxi. 9, 10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.

III. A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham's payment of them, (Gen. xiv. 20), and Jacob's promise of them, Gen. xxviii. 22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, v. 30, 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 (Prov. iii. 9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal. vi. 6; 1 Cor. ix. 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 (v. 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, v. 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. iv. 2. Upon the whole matter, we may see cause to bless God that we have not come to Mount Sinai, Heb. xii. 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. x. 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. ix. 10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Acts xv. 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!

CHAP. XXVII.

ANd Iehovah spake, unto Moses, saying Speake unto the sonnes of Israel, and say unto them; A man, when hee shall separate a vow: by thy estimation, of soules, to Iehovah. Then thy estimation shall be, of the male; from twenty yeeres old, and unto sixtie yeeres old: even thy estimation shall be, fifty shekels of silver, by the shekel of the Sanctuarie. And if it be a female: then thy estimation shall bee, thirty shekels. And if (it be) from five yeeres old, and unto twenty yeers old; then thy estimation shall be, of the male, twenty shekels: and for the female, ten shekels. And if (it be) from a moneth old, and unto five yeeres 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. And if it be from sixtie yeeres old and above, if a male; then thy estimation shall be, fifteene shekels: and for a female, ten shekels. And if hee be poorer, then thy estimation; then hee shall present him, before the Priest; and the Priest, shall estimate him: according to that which the hand of him that vowed can attaine, shal the Priest estimate him.

And if it be a beast, where of they offer, an oblation, unto Iehovah: all th[illegible: 2 letters] hee give[illegible: 1 letter]h of [illegible: 1 word], unto Iehovah, it shall be holy. Hee shall not altar it, nor change it; a good for a [illegible: 1 word], or a bad for a good: and if changing he shall change, beast for beast; then it, and the exchange thereof, shall be holy. And if it be any uncleane beast, whereof they doe not offer, an oblation, unto Iehovah: then he shall present the beast, before the Priest. And the Priest shall estimate it; whether it be good or bad: according to thy estimation O Priest, so shall it be. And if redeeming he will redeeme it: then hee shall adde the fift part thereof, unto thy estimation.

And a man, when hee shall sanctifie his house to be holy, unto Iehovah; then the Priest shall estimate it; whether it be good or bad: as the Priest shall estimate it, so shall it stand, And if hee that sanctified it, will redeeme his house: then he shall adde the fift p[illegible: 2 letters]t, of the money of thy estimation, unto it, and it shall be his.

And if a man shall sanctifie unto Iehovah, (same part) of a field of his possession; then thy estimation shall bee, according to the seed therof: the seed of an homer of barley; at [illegible: 1 word] shekels of silver, If hee sanctifie his [illegible: 1 word], from the yeere of Iubile: according to [illegible: 1 word] estimation, it shall stand. And if he sanctifie his field, after the Iubile: then the Priest shall reckon unto him the money, according to the yeeres that remaine; even-unto [illegible: 1 word] yeere of Iubile: and it shall bee abared [illegible: 2 words] estimation. And if redeeming hee [illegible: 2 words] me the field, that sanctified it: then [illegible: 1 word] [illegible: 1 span]de the fift part, of the money of thy [illegible: 1 span]ation, unto it, and it shall stand unto [illegible: 1 word]. And if he will not redeeme the field; [illegible: 1 word] have fold the field, to another man: [illegible: 2 words] not bee redeemed, any more. And [illegible: 2 words], when it goeth-out in the Iubile, [illegible: 1 word] bee holy unto Iehovah, as a field devo [illegible: 1 span] [illegible: 1 word] possession therof, shall be the Priests. [illegible: 1 word] [illegible: 1 span]he sanctifie unto Iehovah; a field of [illegible: 1 word] buying; which is not of the field of [illegible: 1 span]session: Then the Priest shall reckon [illegible: 1 word] him; the tribute of thy estimation; even [illegible: 1 span] the yeere of Iubile; and hee shall give [illegible: 1 word] estimation, in that day; an holy thing, [illegible: 1 word] Iehovah. In the yeere of Iubile, the [illegible: 1 word] shall returne, unto him of whom hee [illegible: 2 words] unto him, to whom the possession of the land (did belong.) And all thine estimation, shall bee, according-to the shekel of the san[illegible: 1 span]arie: twentit Gerahs, shall be the she k[illegible: 1 letter]ll. But the firstling, which shall be first borne to Iehovah, of the beasts; a man shall no[illegible: 1 letter] sanctifie it: whether it be oxe or sheepe, it is Iehovahs. And if it be of an uncleane beast, then he shall redeeme it according-to thine estimation; and shall adde, a fift part of it, thereto: or if it bee not redeemed, then it shall be sold according-to thy estimation.

Notwithstanding, any devoted▪ thing, that a man shall devote unto Iehovah, of all that he hath; of man and beast, and of the field of his possession; shall not be sold, nor redeemed: every devoted-thing, is holy of holies, unto Iehovah. None devoted, which shall be devoted, of man, shall be redeemed: but shall surely be put to death.

And all the tithe of the land, of the seed of the land, of the fruit of the tree; is Iehovahs: holinesse, unto Iehovah. And if a man redeeming will redeeme, ought of his tithe: he shall adde thereto, the fift part thereof. And all the tithe of the herd, or of the flock; of all that passeth, under the rod: the tenth, shall be holy, unto Iehovah. Hee shall not search, whether it be good or bad; neither shall he change it: and if changing hee shall change it; then both it, and the change thereof, shall be holy, it shall not be redeemed.

These are the commandements, which Iehovah commanded Moses, for the sons of Israel: in the mountaine, of Sinai.

Annotations. A Man] or, Any-one, man or woman. The Lord having given throughout this booke, Lawes, concerning necessary duties appertaining to his seruice; concludeth it with this Law touching vowes and voluntary services, which his people should honour him with, of their owne accord, through the working of his spirit in them wherein he requireth a constant minde, that they should not alter their purposes, or change their promises made unto him. separate a vow] in Greeke, vow a vow: the word separate, signifieth to exempt after a singular manner from common use, [illegible: 1 word] expoundeth it, separate with his mouth: and Ab, Ezra; separate and explaine. A vow it a religious promise made unto the Lord, & for the most part was made with prayer, and payed with thanksgiving; Numb. 21. 2. 3. Psal. 66. 13. 14. And vowes were either of abstinence, such as are spoken of in Num. 30. & the vow of Nazirites, Numb. 6. or, they were to give something to the Lord, as sacrifices, Levit. 7. 16. or the value of persons; beasts, houses or lands▪ concerning which the Law is here given. The Hebr. say, A vow is parted into two parts [illegible: 1 word] the first is tha[illegible: 1 letter] whereby a man restraineth himselfe from lawfull things▪ as when hee saith, such or such fruits be unlawfull, [illegible: 1 word] me, al these 30. [illegible: 1 word] for ever. [illegible: 1 word] The 2. is that wherby he bindeth himselfe to give [illegible: 1 letter]t oblation, which he was [illegible: 2 pages] though he that estimateth survivs, yet he is free. For there is no estimation of the dead: and he that is estimated must needs stand in judgement. If be say, Such a mans price be upon me; and he stand injudgement, and dye before they have determined his price: loe he is free, for there is no price of the dead. Ma[illegible: 1 span] in Erachin, c. 1. s. 21. 23. can attaine] that is, according to his abilitie: as in Lev. 14. 21. 22. So the Greeke translateth, is able. Thus God would not suffer his holy name to be abused by any, but even the poorest man that made a vow, was to pay, or remaine a perpetuall debter: that all might learne not to bee rash with their mouthes, not to let their hearts bee hasty to utter a word before God; nor suffer their mouth to cause their flesh to sinne: for God hath no pleasure in sooles, Eccles. 5. 2. 4. 6. Of this the Hebrewes say; All the estimations appointed in the Law; he that estimateth is to give them, if he be rich. But if he be poore, and his hand cannot attaine it; he is to give all that is found in his hand, though it be but one shekel, and he is discharged, Lev. 27. 8. And they make account that he is to give though it be one shekel, if he have but one shekel for that it is said, (in v. 25.) All thy estimation shall be according to the shekel of the Sanctuary: Loe thou art taught, that in the estimations, there is no lesse then a shekel, neither moe then fifty. If there be not found in his hand so much as a shekel, they may not take of him lesse then a shekel, but leave all upon him as a debt, and if he be able, and grow rich her shall give the whole estimation appointed in the Law. A rich man that estimateth (or vometh) and groweth poore; or that estimateth when he is poore, and groweth rich: he [illegible: 1 word] bound to pay the estimation of the rich. What is the difference betweene him that oweth the estimation of the poore, & him that oweth the estimation of the rich &c. He that oweth the estimation of the poore. when they have taken of him all that his hand attaineth to, though but one shekel: if afterward he waxe rich, he is not bound to pay it. But if he owe the estimation of the rich, the rest of the estimation remaineth upon him, till hee bee rich; und hee is to pay the estimation which is upon him. He that expresseth the estimation, and saith, my estimation be upon me fifty shekels; or such a mans estimation be upon me, thirty shekels: he is not to be judged according to that a hu[illegible: 1 letter] his hand can attaine▪ but they take all that is found in his hand, and the rest, lyeth upon him as a debt, till he be rich, then he must give it. He that saith, Lot upon me be an estimation absolute, and [illegible: 1 span]sseth it not &c. he is to be judged according to his ability as others that doe estimate. They that owe estimations and prices, men may take pannes of them, and take of them by force so much as they have vowed: and are not bound to restore them their pawne by day or by night: And they may sell all that is sound to be theirs of unmoveable goodt and of moveable, of apparell, housholdstuffe, servants and cattel; and make payment out of them all. But they may not sell his wives apparell, nor his childrens, &c. Maimony in Erachin. chap. 3. sect. 2. 3. &c. 14. Vers. 9. a best] in Greeke, of the beasts whereof a [illegible: 1 word] is offred, meaning of the bullock, sheep or goat unble mished; which he shall separate by a vow, as in vers. 2. all that he giveth] or, as the Greeke trans[illegible: 1 span] ▪ whosoever giveth of these. shall bee holy] for the altar of the Lord: or the price thereof holy for the maintenance of the sanctuary. Thus the Hebrewes understand it; because they thinke that such beasts as were meet for the altar, might not be sanctified to any other use, then upon the altar: but if a man hath sanctified it for other use, then the price of it valued by the Priest, was for that other use, and the beast for the Altar. He that sanctifieth his beasts absolutely, or sanctifieth his goods absolutely, they provide that all perfect beasts meet to be offred on the altar, the males bee sold for Burnt-offrings and offred up for Burnt-offrings, and the females be sold and offred for Peace-offrings; and the prices fall to the maintenance of the Sanctuary; for that which is absolutely sanctified, is for the maintenance of ([illegible: 1 word]) house. And of this is that spoken in Lov. 27. 9. M[illegible: 1 span] in Erachin, ch. 5. sect. 7. Vers. 10. not alter] or, not scourse it, nor change it two words are use of one signification, to shew the weight of this law, whereby God forbiddeth and punisheth mens levity and inconstancy in holy things; whether these vowes here spoken of, or any other. The Hebrew canons say, Whosoever changeth, is to be beaten (by the Magistrate,) for every beast that he changeth, Lev. 27. 10. Maimony t[illegible: 1 letter]m. 3. in Temurah (or treat. of Change) ch. 1. sect. 1. or a bad for a good] Though a man would give a better then he had vowed, the Law suffereth him not to change. For (as the Hebrewes say) the nature of man inolineth to increase his wealth, and to spare his goods, and though he have vowed and sanctified, [illegible: 1 word], may be he will turne and repent, and redeeme it for lesse then it is worth, &c. and when he cannot redeeme it, he will change it for a worse then it. And if hee [illegible: 1 word] have leave given him to change a bad for a good, [illegible: 1 word] would change a good for a bad, and say it is good. Therefore the scripture absolutely forbiddeth him to change, and mulcteth him if he changeth, saying, Then it and the exchange thereof shall be holy, (l. [illegible: 1 letter]v. 27. 10.) And all these things are to sul due his evill concupiscence, [illegible: 1 word] to rectifie his minde. And the many judgements the are in the Law, are no other them counsells from farre, from (God, who is great in counsel, to rectifie the knowledge and to direct all workes. And so hee saith, (in Prov. 22. 20. 21.) Have not I written unto thee excellent things, in counsels and knowledge: that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth, to them that send unto thee. Maim. in Temurah, chap. 4. sect. 13. if changing he shall change] that is, if at all, or any way he change. shall be holy] Hebrew, so all be holinesse: that is, both of them shall be the Lords, and neither of them his that through cove[illegible: 1 span], leightnesse, or for any other respect changeth an hallowed thing. By the Hebrew canons, some changes stood in force, and of some there was a nullity. He that changeth his oblation, for a beast which is not his owne, it is no change: for no man can sanctifie a thing which is not his owne. Priests make no change of a Syn-offring, or of a Trespassoffring: sor although they be theirs, yet have they no due unto them whiles they are alive; for they have no right to the flesh, till the blood be sprinkled. Neither doe the Priests make charge of the firstling, for though if be his due whiles it is alive, [illegible: 1 word] it is not his due from the beginning, for the beginning of it is in the house of Israel. But the owners that change the firstling all the while it is in their house, they make a change. And so a Priest that changeth a Firstling which is borne of his owne, (not a Firstling which he hath received of an Israelite) that is a change. The high Priests ram (Lev. 16.) maketh a change; but his bullocke maketh no change, though it be one of his owne: because his brethren the Priests have their atonement by it, and so are as partners in it. Fowles, and Meat-offrings, make no change; for the law speaketh but of beasts. Hee that sanctifieth a beast that hath a fixed blemish, it maketh no change; but he that sanctifieth a beast that hath a transitorie blemish, or sanctifieth a perfect beast, and afterward a fixed blemish commeth upon it; this maketh a change. Whether a man change a perfect beast for a blemished, or a blemished for a perfect, or change in Oxe for a sheepe, or a sheepe for an Oxe, or a sheepe for a goat, or goat for sheepe, or males for females, or females for males, or change one for an hundred, or an hundred for one, either at once, or one after another: this is a change, and he is to be beaten, according to the number of beasts which he hath changed. Change is, when the owner of an oblation saith of a beast of the common beasts which are his, This shall be for that; or, This shall be the exchange of that; This shall be for that Sinoffring, or for that Burnt-offring; (having thus said) it is a change. The Law for the offring of exchanges is thus; The exchange of a Burnt-offring, shall be offered for a burnt-offring: and if the exchange of it be a female, it shall feed, till some blemish fall on it, then it is sold, and a burnt-offring is brought with the price of it. The exchange of a Sin-offring, is to dye; of a Trespass-offring, is to feed till it be blemished, and the price they make a voluntary-offring. The exchange of Peace-of-frings, is as the Peace-offrings in all respects, &c. The exchange of the Firstling, is the Priests; and the exchange of the tithe beast, is the owners, &c. Maimony in Temurah, ch. 1. sect. 3 9. 14. and ch. 2. sect. 1. and ch. 3. 1. &c. Vers. 11 uncleane beast] This may be taken generally for all uncleane beasts which men did vow, except the dogge, the price whereof might not bee brought into the house of the Lord, for any vow, Deut. 23. 18. But the Hebrewes understand it also of oxen, sheepe or goats, upon which are blemishes, whereby they are become uncleane for the altas. He that sanctifieth a perfect beast for the altar, and there fall a blemish upon it, whereby it is disalled: lot this is estimated and redeemed. And of this it is said (in Lev. 27. 11.) AND IF ANY VNCLEANE BEAST, &c. and he is to bring with the price thereof another oblation like it, Maim. in Erachin, ch. 5. s. 11. But that other uncleane beasts might be sanctified also, they grant, Ibidem, s. 17. present the beast] or, make it stand, as vers. 8. Whosoever sanctifieth a beast, either cleane or uncleane, either of the holy things for (Gods) house, or holy for the altar, whereupon a blemish is f[illegible: 1 span], or which is perfect and meet to bee offred: it is necessary that it be presented in the Iudgement hall, Lev. 27. 11. Therefore [illegible: 1 letter]f the beast dye, before it bee estimated and redeemed; they redeeme it not after it is dead, but doe bury it. But if hee sanctifie a staine, or a dead beast for the reparation of the sanctuary; lo[illegible: 1 letter] that is redeemed as other moveable goods, Maimony, in Erachin, ch. 5. sect. 12. Vers. 12. thy estimation ô Priest] The Greeke here changeth the person, saying. As the Priest valueth it; likewise the Chaldee, According to the estimation of the Priest. This rate or value which the Priest set, was (as Sol. Iarchi here noteth,) for any other man that would come to buy it. But if the owner would redeeme it, the scripture layeth more upon him, to adde the fift part: and so for him that sanctifieth his house, or his field, or that would redeeme his second [illegible: 1 letter]ithe; the owners are to adde a[illegible: 2 letters]ist part, but not any other man. Vers. 13. If redeeming he will redeeme it] that is, will at all redeeme it, as repenting of his vow which he hath made, and will not have the beast sold, that the price thereof may be given to the Lord, but reserve it for his own use. the fift part] and the fift part which is added, loe it is as the holy thing it selfe, and there is one law for them (both.) Maimony in Erachin, chap. 7 sect. [illegible: 1 word]. For abusing or p[illegible: 1 letter]rioyning holy things, the Law otherwhere commandeth a fift part to bee added besides the principall, as a mulct upon the offender for his fault, Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes, when hee that voweth will not stand to his promise, the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde: that [illegible: 1 word] might learne to be faithfull and stable minded, in all things pertaining unto him and his service, though they proceeded at first from their owne voluntarie will. unto thy estimation] unto the value which thou the Priest hast set the beast a[illegible: 2 letters], by the estimation: or, unto the money which thou hast valued it at; as in v. 15. 19. So the owner was to give so much as any other man, and a fift part more. V. 14. his house] and so by proportion, any other of his moveable goods. He that sanctifieth his house, or his uncleane beast, or any other of his moveables; they are to be valued according to that they are worth, be they good or bad; and if he that sanctified them, he or his wife or his heyre will redeme them, hee is to adde a fift part &c. whether it be an house in a walled citie, or an house in a village, it may be redeemed alwayes, Maimony in Erachin c. 5. s. 3. To sanctifie an house, was by vow, as if a man said, This house be holy unto the Lord, or any like words. so shall it stand] so shall the value be, neither lesse nor more. Onely the owner, if he will redeeme it, must give the fift part more them the value, ver. 15. V. 15. the money] Hebrew, the silver of thy estimation, which the Greeke explaineth, the silver of the price, and the Chaldee, the silver of the estimation thereof, so in v. 19. From this word Silver, the Hebrewes say, Sanctified things might not bee redeemed with lands, or with servants, or with bills (of writing) but either with money, or other moveables that are like unto money. Maintony in Erachin ch. 7. sect. 1. Ver. 16. field of his possession] which in vers. 22. is distinguished from a field of his owne buying; the field which commeth to a man by inheritance, that is called the field of his possession (or tenement,) saith Maimony in Erachin, chap. 4. sect. 1. to the seed therof] that is, the seed which is enough to sow the field. Not according to the worth of (the field) for whether the field were good or bad, the ransome of the holinesse thereof was alike. an Homer] the name of a measure, which contained ten Ephahs or bushels, Ezek. 45. 11. The Greeke and Chaldee, translate it a Cor, and that was one with the Homer, Ezek. 45. 14. Of it there is mention in King. 4. 22. where King Solomons daily bread for his house, was thirtie Cors, of fine flowre, and three score Cors of meale, that is, three hundred Ephahs or bushels of flowre, and sixe hundred of meale. The Hebrewes likewise explaine it thus. The Homer is a Cor: and that is two Letheks [which Lethek is mentioned in Hos. 3. 2.] and the Lethek is fifteene Seahs [or pecks, whereof see Gen. 18. 6.] So the Homer is found to be thirtie Seahs which are ten Ephahs, every three Seahs an Ephah. Maim. in Erachin. ch. 4. sect. 4. By this we may understand that Iudgment threatned in Esay 5. 10. the seed of an Homer, shall yeeld an Ephah; where ten bushels are sowne, one bushell shall bee reaped. at fiftie shekels] that is, shall be esteemed as 50 shekels, for 49. yeeres, to weet, from Iubilee to Iubilee, and so the Hebrewes explaine it, Every place which is sit to have an Homer of barley sowne therein, &c. the estimation thereof is fifty shekels, for all the yeeres of the Iubilee; but the Iubilee yeere is none of the number. And whether he sanctifie the best field that is in all Israel, or the worst of all; the estimation is this same. Maimony in Erachin chap. 4. sect. 2. This estimation God set for a field meet to bee sown; of which the Hebrewes say further, that if it were full of trees, though he expressed them not, yet hee, hath sanctified the trees also. If he sanctifie a field which is not fit to be sowne; they redeeme it according to the worth of it: and so if he sanctify the trees onely; they are redeemed by the worth of them: Ibidem, chap. 4. sect. 15. 16. Vers. 17. to thy estimation] in Greeke and Chaldee, to the estimation thereof, meaning the fiftie shekels before mentioned. Ver. 18. abated] or diminished from thy estimation, which the Greeke and Chaldee expound, from the estimation (or value) thereof. As, if a man sanctifie the field of his possession, when there remaine eight yeeres to the Iubilee, besides the yeere of Iubilee, which is none of the reckning, who so will redeeme it, must give for the seed of every, Homer of barley, eight shekels, and eight halfe Gerahs (which the Rabbines call Pundions.) And if the owner▪ will redeeme it, they must give ten shekels, and ten halfe Gerahs, for they must adde a fift part, v. 19. Thus the Hebrewes open it, in Erachin, ch. 4. l. 5. And Iarchi (on Lev. 27.) saith: A place (to be [illegible: 1 letter]owne with) an Homer of barley, is at 50. shekels, so the scripture determineth, when a man commeth to redeeme it from the beginning of a Iubilee, (which was every fiftieth yeere:) but if he came to redeeme it in the midst of a Iubilee, he gave according to the reckning, a shekel and an halfe Gerah for a yeere, because there is no sanctifying, but according to the court of the yeeres of the Iubile, for if it be redeemed, it is wel[illegible: 1 letter] if not, the Treasurer selleth it for this price to another, and it remaineth in the hand of the buyer untill the Iubilee, as all other fields that are sold &c. Of those sales till the Iubilee, see Lev. 25. yeeres that re[illegible: 1 span] he saith not yeere, but yeeres: whereupon they say, if there remaine but a yeere, he may not give a shekel to redeeme it, it is not redeemed by abating of money, but two yeeres or more before the Iubile. Maimony in Erachin, chap. 4. sect. 7. Vers. 19. that sanctified it] The Hebrewes say, if either he himselfe, or his wife, or any of his [illegible: 1 letter]eyres, will redeeme it, they are to adde the fift part thereto: Maimony in Erachin, c. 4. s. 5. The reason why the owners were to pay more then other men, when they redeemed their lād, seemeth to be in mistake of their lightnesse, (as before is noted,) for that they would vow a thing to God, and so soone change their mindes, as to get it againe into their owne hand: for all rashnesse and levitie in vowes, is blamed, Eccles. 5. 2. 4. 5. shall stand unto him that is, be his, and so continue assured: the Greeke translateth, shall bee to him. If hee that sanctified it, hath redeemed it, before the Iubile come, then it returneth to the owner: and the estimation which he hath given, falleth to the maintenance of the Sanctuary, as is aforesaid. Likewise if the son of him that sanctified it, hath redeemed it, it returneth to his father at the Iubile. But if his daughter, or some other of his kinne, or a stranger hath redeemed it: then if he that sanctified it, redeeme it againe out of their hand, it returneth to him for ever: but if he redeeme it not out of their hand, but the Iubile come, whiles it is under the hand of the daughter, or other of the kinred, or of the stranger; then it goeth out as a sanctified thing, and never returneth to the owner therof, but is a possessiō for the Prie[illegible: 1 span] v. 21. And the Priests need not give the price of it, because it is already redeemed, and the estimation is received of another; but it returneth to the Priests, [illegible: 1 word] they were the owners. Provided, that it be an Israe[illegible: 1 span] but if a Priest or Levite sanctified it, hee may rede[illegible: 1 span] it at any time, though after the Iubile is gone over [illegible: 1 word], Lev. 25. 32. 34. Maim. in Erachin, c. 4. s. 20. 21. V. 20. or if he have sold] Hebrew, and if, &c: b[illegible: 1 letter]t (as Chazkuni here observeth) there is many an A[illegible: 1 span] instead of Or. The Hebrewes (as Sol. Iarchi on this place) understand this He have sold, to be meane [illegible: 1 word] of the owner (who having sanctified it, could not then sell it,) but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things. V. 21. when it goeth out] out of the hand of him that bought it of the Treasurer; as other fields that goe out of the hands of those that bought them, at the Iubile: saith Sol. Iarchi. holy] Hebrew holinesse; that is, an holy field: so in v. 23. a field devoted] Hebrew, a field of devotion, or of separation, as the Greek translateth it, a separated land; see after on v. 28. the Priests] but, as the Hebrewes write, not without paying for it to the Lord, to whom it was vowed. He that sanctifieth a field of his possession, and th[illegible: 1 letter] Iubilee come, and he hath not redeemed it, but it still remaineth sanctified; the Priests doe give the price of it, and it is a possession unto them: because no holy thing goeth out without redemption. And that price, falleth to be holy, for the maintenance of the Sanctuarie. Maimony in Erachin, ch. 4. s. 19. But if it had beene redeemed before by another, they had it free, as is noted on v. 20. Now what Priests should have the field, is shewed thus: When a field goeth out to the Priests in the Iubilee, it shall bee given to the Priests that are in the Ward (or course of ministration) wherein the Iubilee falleth. And if the beginning of the yeere of Iubilee be on a Sabbath when one ward goeth out. & another commeth in: it shall bee given to the ward that goeth out. Ibidem in Erachin, ch. 4. sect. 24. Of these wards or courses, see 1 Chron. 24. Vers. 22. of his owne buying] not left him by inheritance from his ancestors: and therefore was not his, but farmed by him for terme of yeeres, till the Iubile. of the field] that is, of the fields, or land: for the word field is used for an whole country, Gen. 14. 7. V. 23. the tribute] or, the summe, called by the Gr. and Chaldee, the tribute of the value therof so much as he was to give as a tribute to the Lord, according as the priest valued it. And hee valued not the land, but the fruits or revenue, according to the number of yeers: for he that bought it, had no power to sanctifie save the fruits which he had in it, untill the Iubilee, saith Chazkuni. This redemption of purchased or farmed land, differed from the redemption of inheritances aforesaid, thus; They set it at a price, looking how much it was worth untill the Iubile; and who so would, redeemed it. And if hee that sanctified it did redeeme it, hee added not the fift part thereof unto it, for the maintenance of the Sanctuary, as in other estimations and prices (he did, v. 19.) And when the Iubile commeth, it returneth to the first owner that sold it, &c. And it goeth not out to the Priests, because no man can sanctifie a thing which is not his owne, Maim. in Erachin, ch. 4. s. 26. And wee have beene taught in Lev. 25. that Israelites lands could not be sold properly, but let out till the Iubilee; their sales, were but leases for [illegible: 1 word] me of yeeres. thine estimation] the Greeke and Chaldee expound it, the estimation (or value) thereof. in that day] and in that place, when and where the thing is estimated. Hereupon th[illegible: 1 letter]y say, that if any man pleaded, this thing would be wor[illegible: 1 letter]h more after such a time, or in such a place, whereas now or here it is worth little, they harkned not unto him, but sold every thing in the place thereof, and in the time thereof, whensoever it was. Excepting lands, for they cryed the sale of them sixtie dayes together, morning and evening, and afterward sold them. Maim. [illegible: 1 word] Erachin, ch. 3. sect. 19. 20. an holy thing▪ [illegible: 1 letter]r, estimation of holinesse. Ver. 24. the possession] or, the inheritance of the land; that is, the first owner; according to the law in Lev. 25. And this though it had gone through many hands. If (a man) sold is field to the first, and the first sold it to the second, and the second to the third, though it were to a hūdred one after another [illegible: 1 letter]n the yeer of Iubilee, it shall returne to the first owner, Lev. 27. 24: Maim. in Iobel, c. 11. s. 15. So the Priests had not this land at the Iubilee, as they had the former, in vers. 21. V. 25. all [illegible: 1 word] estimation] Greeke, every valuation. of the Sanctuary] Hebrew of sanctity or holiness; which the Greeke translateth holy weights: as the Hebrew Shekel properly signifieth a weight: and in Israel, they used to pay their money by weight; as, I weighed him the money, seventeen shekels of silver, &c. and I weighed him the money in the ballances: Ier. 32 9. 10. twentie Gerahs] The holy shekel was the weight of 32[illegible: 1 letter]. barley cornes, of pure silver. The Gerah (called of the Hebrew Doctors Megnah) weighed sixteene barley cornes. Vnder the second Temple, they added to the Shekel, and made it the weight of a Selangh, which weighed 384. barley graines, as witnesseth Maim. tom. 1. in shekels, ch. 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity prophesied to those that returned, and that should see the City and Temple of Christ, The shekel shall be twentie Gerahs, Ezek. 45. 12. that all corruption in the holy weights should be done away; and spiritually, the ancient truth in religion restored. Ver. 26. But the firstling] the Greeke [illegible: 1 letter]ranslateth, And every firstborne, (or firstling,) which shall be born among thy beasts, shall be the Lords; and [illegible: 1 span]ne shall sanctify it. Because the firstborne were already sanctified by the Law, Exod. 13. 2. 12. and w[illegible: 1 letter]re [illegible: 1 word] Lords; therefore they could not by any man bee sanctified or consecrated by vow, because a m[illegible: 1 letter]n cannot sanctifie that which is not his own. Wherupon the Hebrewes have these rules; No man may sanctify a thing which is not his owne. If he devote his sonne, or his daughter, or his servant, or a field that he hath bought, [for no field was a mans owne, but by inheritance;] loe they are not devoted: for a man cannot sanctify a thing, the body whereof is not his owne. Neither can a man sanctify a thing which is not in his owne power; as if he have left in another mans hand a thing to keepe, and he which had it to keepe denyeth it; the owner cannot sanctify it. But if he deny it not, it is in the owners power, &c. Maim. in Erachin, chap. 6. sect. 21. 22. So because the Law in Levit. 25. 39. &c. forbiddeth the Hebrewes to bee sold for servants or slaves, a man could no otherwise devote or sanctifie himselfe, then to pay his valuation or price. And this the Hebrew canons also do averre; He that sanctifieth himselfe, sanctifieth nothing but his price; and he is bound to give the price of himselfe; and it is lawfull for him to doe (his businesse) and to eate, for loe he hath not sanctified his body, as a servant. Maim. ibidem sect. 20. or sheepe] or goat, for that also is implyed in the originall word, Exod. 12. 3. 5. V. 27. of an uncleane beast] the Greeke translateth plurally, of uncleane beasts. Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary. to thine estimation] the Greeke and Chaldee translate, the estimation (or value) thereof. So after, and usually in this chapter. Vers. 28. devoted thing] in Hebrew Cherem, in Greeke Anathema: which word Luke useth in Greeke for the gifts wherewith the Temple was adorned, Luk. 21. 5. It meaneth things devoted, dedicated, and separated from common use to God. And often this Cherem is used for destroying a thing utterly as accursed, Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods, Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things, wholly given unto God. There is also a difference betweene the estimations forementioned, and the devoted things, as the Hebrewes observe: that the estimations are determined (or set) by the Law, but the devoted things are not. Maim. in Erachin, c. 1. s. 23. Likewise of devoted things (they say) some were the Lords, some the Priests, Num. 18. 14. He that saith, This be a devoted thing to the maintenance of the sanctuary, or devoted unto God, &c. it falleth to the maintenance of the Sanctuary: but if he saith, Devoted absolutely, then it is the Priests; for absolute devoted things are for the Priests, Numb. 18. 14. What differ the devoted things of the priests, from the devoted things of God? Gods devoted things are holy, and may be redeemed by the worth of them, and the price falleth to the maintenance of the Sanctuary, and the goods themselves goe out for common (or prophane) things. But the things devoted for the priests, may never be redeemed, but are given to the Priest as an heave-offring. And of the thing devoted for the Priests, hee saith (in Levit. 27. 28.) IT SHALL NOT BE SOLD, NOR REDEEMED: not sold to another, nor redeemed by the owners. Maim. in Erachin, ch. 6. sect. 1. 4. Howbeit, this difference appeareth not by the Law of God, which speaketh of all devote things in generall. of all that he hath] Hereupon they say, A man may devote of his herd, and of his flocke, and of his servants that are Canaanites, and of the field of his possession: but not devote all his beasts, or all his servants, or all his fields, or all the moveable goods that he hath; for it is written, OF ALL THAT HE HATH. But if hee doe devote all his goods, loe they are devoted; whether hee have devoted them for the priests, or for the maintenance of the Sanctuary. And who so devoteth or sanctifieth all his goods, they take all that he hath, even to the Phylacteries that are on his head, &c. Maim. in Erachia, c. 6. sect. 2. 3. And againe, Let a man never sanctifie or devote all his goods: for he that so doth, transgresseth against the meaning of this Scripture, which saith, OF ALL THAT HE HATH; and not, All that hee hath. Neither is this pietie, but folly; for loe hee wasteth all his substance, when he hath need of the creatures, &c. Of the sacrifices which a man is bound to bring, loe the Law sp[illegible: 1 letter]reth his goods, and saith that he shall bring according to the tribute of his hand, Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow; that he should not vow, but as is meet for him, as it is written (in Deu[illegible: 1 letter]. 16. 17.) Every man according to the gift of his hand; according to the blessing of the LORD thy God, which hee hath given thee. Maim. in Erachin, ch. 8. s. 13. of a man] as of his slaves, which were his to [illegible: 1 letter]el, or give, or devote, as his beasts; because they were his owne. And thus Sol. larchi here expoundeth it, as if he devote his menservants or woman-servants that are Canaanites. holy of holies] Hebrew, holinesse of holinesses, that is, most holy, meaning in respect of him that devoted them; but the Priests which injoyed them, used them as their common goods; as the Hebrewes say, At the time when he [illegible: 1 word] [illegible: 1 span] voted things for the Priests, so long as they are in [illegible: 1 word] owners house, loe they are holy in all respects, Lev. 27. 28. when he hath given them to the Priest, then they are as common things in all respects; as it is said Num. 18. 14. Every thing devoted in Israel, shal[illegible: 1 letter] be thine. Maim. in Erachin, ch. 6. sect. 5. V. 29. None devoted shall] or, Any devoted thing shall not, Some understand this of beasts, devoted by men: but it seemeth rather to be spoken of men (as in the former verse,) which were devoted unto death. Which was not only done by God, as when he devoted Iericho, Ios. 6. 17. & the Amalekites, Deut. 25. 19. 1 Sam. 15. 3. and other the like; but by men, as in speciall vowes, Num. 21. 2. 3. o[illegible: 1 letter] when they were adjudged to death for sin, Exod. 22. 20. And to this latter, the Hebrewes do apply this law, saying; Who so hath his judgement decreed by the Magistrates of Israel, that he is to be k[illegible: 1 span]ed for his transgression committed; if another doe estimate him, or that he estimateth himselfe, or saith; My price be upon me, or another saith, the price of this man bee upon me; he is not bound (to give) any thing; for this is as a dead man; and there is no valuation or price of the dead. And of this it is said (in Lev. 27. 29) None devoted which shall be devoted, of man, shall [illegible: 1 letter]e re[illegible: 1 span] med: as if he should say, there is no redemption [illegible: 1 word] him, but as a dead man. Maim in Erachin, ch. 1. s. 13. The like exposition is given by Sol. Iarchi, Chazkuni, and others. shall be redeemed] A devotement, was more then a simple vow, whereof there might be redemption, but things devoted had no redemption. And as all vowes were to tend un[illegible: 1 letter]o the honour of God, and strengthning of mens faith, with manifestation of their thankfulnesse: so the not redeeming of any thing devoted by vow; nor of other single vowes, without a [illegible: 1 word] on him that vowed and afterward would redeeme it, was to teach men constancy in all good purposes and words. For if a man had but sworne to h[illegible: 1 letter]s neighbour, though it were to his owne hinderance, he might not change; Psal. 15 4. how much lesse might hee change his solemne promise un[illegible: 1 span] the Lord: who recompenseth abundantly [illegible: 1 word] worldly losses, with heavenly blessings; and [illegible: 1 word] addeth earthly to them also: Mar. 10. 29. 30. P[illegible: 1 span] verbes 3. 9. 10. V. 30. All the tithe] There are two s[illegible: 2 letters]ts of [illegible: 1 word] in the Law: the first which (after the payment of the first fruits) was given to the Levites, Num. 18. 21. the second which (after the payment of the former tithe) was separated and caried up to I[illegible: 1 span] salem, and there eaten by the owners, Deut. 1[illegible: 1 letter]. 6. 7. 11. and 14. 22. 23. which second tithe every third yeere, was given to the poore, Deut. 14. 28. 29. The Hebrewes understand this Law, not [illegible: 1 word] the first tithe, but of the second, thus they write: after that they have separated the great heave-offring they separate one of ten out of that which is left [illegible: 1 word] is called the first tithe; and of it is spoken in Numb. 18. And this tithe is for the Levites both males and [illegible: 1 span] males, Num. 18. 20. 21. The first tithe may law[illegible: 1 span] be eaten of (common) Israelites, and a man may [illegible: 1 word] thereof in his uncleannes, for there is no holinesse in [illegible: 1 word] [illegible: 1 word]. And wheresoever any holinesse is spoken of tithes, or redemption of them, it is not (meant) but of the second tithe. And they count the first tithes as common things, because it is said (in Num. 18. 27.) And this heave-offring shall bee reckoned unto you, as though it were the corne of the threshing-floore, &c. as the corne-floore & wine-presse are common things, so is the first tithe. Maim. tom. 3. treat. of Tithes, ch. 1. s. 1. 2. of the tree] that is, of all trees, whose fruit was mans meat: and all manner of herb[illegible: 1 letter]s: Luk. 11. 42. The Hebrewes say, All meat of man which is kept, whose growth (or nourishment) is out of the ground, oweth an heave-offring. And wee are commanded to separate thereof, the first fruits for the Priest; Deut. 18. 4. As corne and wine and oile (mentioned in Deut. 18 4.) are mans meat, and grow out of the earth, and have owners, as it is said, THY CORNE; so all that is like unto them, oweth an heave-offring, and also the tithes. Vetches, though they be not mans meat, forasmuch as they eate them in yeers of famine; they owe an heave offring and tithes, &c. Garden seeds which are not eaten. as Rape seed, Radish seed, Onion seed and the like are free from the heave offrings, and from tithes, because they are not mans meat: but the seeds of the green-herbe, [illegible: 1 word] them. Herbes, though they be mans meat, owe not the tithes, save by the doctrine of the Scribes, &c. Maim. tom. 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe, is free from the second, and from the tithe of the poore: and whatsoever oweth the first, oweth both the other. M[illegible: 1 letter]im. treat of the second [illegible: 1 word] the, ch. 1. sect. 12. holinesse] in Greek, an holy thing. Therefore the second tithe might not bee eaten, save before the Lord, in the place which hee should choose: Deut. 12. 5. 6. 7. 17. neither might it be eaten by any uncleane, Deut. 26. 12. 14. But the first tithe, and the tenth of it, (which was given to the Priests) might bee eaten in every place, Numb. 18. 31. Vers. 31. will redeeme] to weet, for himselfe and his owne private use: for if he dwelt far from the place which God had chosen, he might turne his tithe fruits into money, and goe up therewith, Deut. 14. 23. 24. 25. so if they were uncleane, they were to be redeemed; but the fift part was added by such as would redeeme their owne tithe for their own use. So the Hebrew doctor[illegible: 1 letter] say, He that redeemeth his tithe for himselfe, whether it be his owne, or falne to him by inheritance, &c. must adde the fift part thereto: if it be worth foure, he must give fiue, Lev. 27. 31. If he [illegible: 1 word] redeemed his [illegible: 1 word] fruits, and added a fift part; and would againe redeeme their redemption for himselfe the second time, hee is to adde a second fift part for the principall onely, and not adde a fift part for the fift part. But all tithe which he redeemeth not of his owne, he addeth not a fift part. Maimony treat. of the Second tithe. ch. 5. sect. 1. 3. 4. Ver. 32. the herd or of the flock] The Hebrewes understand this law of these onely, saying: We are commanded to separate one of ten of all cleane beasts which are borne unto men every yeere: and this commandement is not in use, but for the herd and the flocke [illegible: 1 word] [illegible: 1 span]. The tithe beast is to be payed of common things, [illegible: 1 word] not of things sanctified: and it is due, both within the land, and without the land. All are [illegible: 1 word] to give the tithe beast; Priests, Levites, and Israelites. And the Law for the tithe beast is, that it be killed in the court (of the Sanctuarie,) & the blood sprinkled (on the altar,) and the fat burned; and the rest of the flesh is eaten by the owners in Ierusalem, as the other leight holy things, and the Priests have nothing thereof, but it is all for the owners, as the Paschal lamb. And if it be a blemished beast, whether a blemish hath befal[illegible: 2 letters] it (after,) or that hee separated it at first with a blemish thereon; then it is to be eaten in any place. Maim tom. 3. in Becoroth (or treat. of Firstborne,) ch. 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord, the people acknowledged their subjection and thankfulnesse unto him; for the giving of tithes was a signe of subjection, as the Apostle sheweth in Hebrewes 7. And as the giving of the Firstborne, was a thankfull acknowledgement that the beginning of all propagation & increase was from God, without whose blessings all creatures are barren and fruitlesse, Gen. 1. so the giving of the tenthe, was a like acknowledgement, that his blessing made them plenteous in the fruit of their ca[illegible: 1 letter]tel, and other substance, Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to sign[illegible: 1 letter]fie many: as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised, I will sow the house of Israel, and the house of Iudah, with the s[illegible: 1 letter]ed of man, and with the seed of beast, Ier. 31. 27. that passeth under the rod] this sheweth the manner of tithing not to be at the will of man, but as the beasts of their owne accord went out of the solde or bawne. The Hebrewes declare it thus; Who so hath ten lambes, and separateth one of them for a tithe, or hath an hundred, and separateth ten for tithe, these are no tiths: but thus he must doe: He is to gather all [illegible: 1 word] Lambes, or all his calves into the fold; and make there to a little doore, so that two may not goe out ut once. And their dam[illegible: 1 letter], must stand with out; and as they [illegible: 1 word] or bel[illegible: 1 letter]ow and the yong ones heare their voice, they goe out of the fold to meet them; as it is said, THAT PASSETH VNDER THE ROD, (Lev. 27. 32.) it must passe of it selfe, and not be caried out by his hand. And as they come out of the fold one after another, he beginneth and counteth them with a rod, one, two, three, foure, &c. and the tenth that commeth out, whether it be [illegible: 2 words] female, perfect or blemished, hee marketh it with a red marke, and saith this is the [illegible: 1 word]. Hee needeth not gather all his beasts which are borne to him, into one fold together, but every flocke by it selfe. They may not tithe of the sheepe for the bullocks, no[illegible: 1 letter] of the bul[illegible: 1 span] for the sheepe, but they may tithe of the sheepe for the goats, and of the goats for the sheep for (Tson) the flock, comprehē deth them both. They may not tithe them that are born this yeere, from them that are borne in another yeere; even as they may not tithe of the seed of the land, of the new for the old, or of the old for the new. All that are borne in the first of T[illegible: 2 letters]ri (September) untill the 29. of El[illegible: 2 letters] August) are alike, and they may tithe of the one for the other. If five lambs be borne the 29. day of August, and five the first of September, they are not alike (or matches.) If a lamb bring forth a yong within her yeere, then shee and her yong are put into the fold together to be tithed. Maim. in Becoroth, ch. 7. s. 1. 5. The tithes (as also the First fruits) in Israel, which the Lord sanctified to himselfe; besides their use for his honour, the sustentation of his ministers, and the poore; had also a further signification of Gods elect people, whom hee sanctifieth and reserveth unto himselfe for salvation, as the tithes and first fruits of his creatures, Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search] the Greeke translateth, Thou shalt not change them, a good for a bad, or a bad for a good. the change thereof] that is, the beast put in the place thereof. not be redeemed] under this, the Hebrewes understand also a prohibition to sell it, if it were unblemished: as Maimony in Becoroth, c. 6. s. 5. &c. saith, It is unlawfull to sell the tithe beast if it be perfect (without blemish:) for it is said, It shall not bee redeemed. Wee have beene taught, that this is also a prohibition to sell it. And it seemeth unto me, that be thas selleth his tithe, doth nothing, [his sale is of no force:] neither shall the buyer receive it. By the doctrine of our Scribes, it is unlawfull to sell the blemished tithe, yea though it bee slaine. But if a blemished tithe beast be slaine, it is lawfull to [illegible: 1 letter]ell the fat, synewes, skin, or bones thereof; and they have forbidden nothing to bee sold but the flesh onely. T[illegible: 1 span] tithes in Israel being thus sanctified by the commandement of God, unto his honour, the maintenance of his ministers, and reliefe of his poore people; it taught them, and teacheth us, to honou[illegible: 1 letter] the Lord with our substance, Prov. 3. 9. acknowledging him to bee the author of all our increase and store, Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers, and to communicate unto them in [illegible: 1 word] good things, 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things, should reape our carnall things, 1 Cor. 9. 11. and to give almes of such things as wee have, that all things may bee cleane unto us, Luk. 11. 41. yea even to se[illegible: 1 span] that we have, and give almes; to provide our selves bagges which waxe not old, a treasure in the heaven: that faileth not, Luk. 12. 33. And as we beleeve that the purpose of God towards us, in his election of grace, standeth firme, and unchangeable; and hee loveth us unto the end, Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever: and with purpose of heart, we should cleave unto the Lord, Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood, (for under it the people received the Law:) what further need was there, that another Priest should rise, after the order of Melchisedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessitie a change also of the Law. HEB. 8. 1. 2. We have such an high Priest, who is set on the right hand of the throne of the Majestie in the heavens: a minister of the Holies, and of the true Tabernacle, which the Lord pitched, and not man. HEB. 9. 28. Christ was once offred, to beare the sinnes of many: and unto them that looke for him, shall he appeare the second time without Sinne, unto salvation.