A People of Their Word

9 “If the vow is an animal that may be offered as an offering to the Lord, all of it that he gives to the Lord is holy. 10 He shall not exchange it or make a substitute for it, good for bad, or bad for good; and if he does in fact substitute one animal for another, then both it and the substitute shall be holy. 11 And if it is any unclean animal that may not be offered as an offering to the Lord, then he shall stand the animal before the priest, 12 and the priest shall value it as either good or bad; as the priest values it, so it shall be. 13 But if he wishes to redeem it, he shall add a fifth to the valuation.

14 “When a man dedicates his house as a holy gift to the Lord, the priest shall value it as either good or bad; as the priest values it, so it shall stand. 15 And if the donor wishes to redeem his house, he shall add a fifth to the valuation price, and it shall be his.

16 “If a man dedicates to the Lord part of the land that is his possession, then the valuation shall be in proportion to its seed. A homer of barley seed shall be valued at fifty shekels of silver. 17 If he dedicates his field from the year of jubilee, the valuation shall stand, 18 but if he dedicates his field after the jubilee, then the priest shall calculate the price according to the years that remain until the year of jubilee, and a deduction shall be made from the valuation. 19 And if he who dedicates the field wishes to redeem it, then he shall add a fifth to its valuation price, and it shall remain his. 20 But if he does not wish to redeem the field, or if he has sold the field to another man, it shall not be redeemed anymore. 21 But the field, when it is released in the jubilee, shall be a holy gift to the Lord, like a field that has been devoted. The priest shall be in possession of it. 22 If he dedicates to the Lord a field that he has bought, which is not a part of his possession, 23 then the priest shall calculate the amount of the valuation for it up to the year of jubilee, and the man shall give the valuation on that day as a holy gift to the Lord. 24 In the year of jubilee the field shall return to him from whom it was bought, to whom the land belongs as a possession. 25 Every valuation shall be according to the shekel of the sanctuary: twenty gerahs shall make a shekel.” – Leviticus 27:9-25 ESV

God now turns His attention to vows involving animals, houses, and land. In this section, the emphasis is on the proper protocol for dedicating gifts to God. These voluntary votive offerings were to be taken seriously and faithfully fulfilled. To renege on a vow made to God was unacceptable and worthy of judgment. If an Israelite vowed to dedicate one of his animals to the Lord, he was legally bound to fulfill his commitment. Failure or refusal to do so would result in serious consequences.

God takes time to differentiate between the two types of animals that may be used as vows. The first involved any “animal that may be offered as an offering to the Lord” (Leviticus 27:9 ESV). This is a reference to a “clean” animal, one which would be acceptable as a sacrifice in the Tabernacle. Once that animal was dedicated to God, it became holy or set apart for His use. If the one who gave the votive offering changed his mind, He could not substitute that gift with an animal of lesser quality and, most certainly, he could not attempt to redeem it with an “unclean” animal. God strictly forbade any attempts to substitute an animal that had been dedicated to Him. If someone tried to do so, they would lose both animals.

“He shall not exchange it or make a substitute for it, good for bad, or bad for good; and if he does in fact substitute one animal for another, then both it and the substitute shall be holy.” – Leviticus 27:10 ESV

Both animals would become the property of God. When the first animal was vowed, it immediately became holy to the Lord. If the giver attempted to take it back and replace it with another animal of greater or lesser quality, he would end up forfeiting both animals as a penalty for going back on his vow.

But if someone offered an unclean animal as a votive offering, it was redeemable because it was not acceptable as a sacrifice. These animals would become the property of the priests and could be sold or used for other purposes, therefore they were redeemable. If the giver decided he wanted the animal back, the priest would determine its value and add an additional 20 percent surcharge as the redemption price.

This same calculation was used to determine the redemption price of a home. If someone made a vow to God pledging to give Him their house in return for some act of divine deliverance, there were expected to keep their word. But God did allow the giver a way of retaining their home through a similar process of redemption. The giver was allowed to change their mind, but the decision would not be without cost.

“If the person who dedicated the house wants to buy it back, he must pay the value set by the priest, plus 20 percent. Then the house will again be his.” – Leviticus 27:15 NLT

It seems that God made this provision because of the importance of the home in the Hebrew culture. It would be rash for a man to make a vow that would involve the loss of his family’s source of shelter. So, God provided a way for that individual to keep his commitment without penalizing his entire family in the process. He could redeem his home but at a high price. This penalty was probably intended to serve as a form of deterrent, keeping any Israelite from making a vow he was not willing to keep.

The next form of votive offerings involved the dedication of property. This section gets far more complicated because of a number of factors. First, there was the issue of rightful ownership. If someone dedicated a portion of their property to God, it must be determined whether they had legal rights to that land. Secondly, consideration must be made for the Year of Jubilee. Every fiftieth year the land was to return to the possession of its original owner. This divine decree had to be factored in when determining the redemption value of any property dedicated to God.

Once again, God made provision for the redemption of any land that was dedicated as a votive offering to Him.

“If the person who dedicated the field wants to buy it back, he must pay the value set by the priest, plus 20 percent. Then the field will again be legally his.” – Leviticus 27:19 NLT

In order to make their determination of the land’s value, the priests would have to take into account the years left until the Year of Jubilee. Once they came to a fair valuation, the giver could redeem the property by paying the price along with a 20 percent surcharge. But if the giver did not redeem the land, it became the property of the priests, who were free to sell the land to someone else. During the year of Jubilee that property would no longer revert back to the original landowner but to the priests.

“When the field is released in the Year of Jubilee, it will be holy, a field specially set apart for the Lord. It will become the property of the priests.” – Leviticus 27:21 NLT

If someone purchased a piece of land that was not part of his family’s inheritance, and that person decided to pledge it as a votive offering to God, the priests were to “assess its value based on the number of years left until the next Year of Jubilee” (Leviticus 27:23 NLT). When the Year of Jubilee arrived, the landowner was obligated to “give the assessed value of the land as a sacred donation to the Lord” (Leviticus 27:23 NLT). But the land would no longer be his. It reverted back to its original owner. This regulation was intended to keep someone from dedicating land that he knew would no longer be his in the Year of Jubilee. If someone bought a piece of land with just two years remaining until the Year of Jubilee, he might be tempted to use it as a votive offering, knowing that he was going to forfeit his rights to the land anyway. That’s why God placed a price on the land. When the Jubilee year arrived, the giver was obligated to pay the redemption price even though the land was no longer his. God would not allow any kind of deceit or underhandedness when it came to making vows. His people were to keep their commitment at all costs.

“Making and faithfully keeping one’s vows was a sign of a person's spiritual condition. Vows were considered holy gifts to the Lord that were to be given out of a holy motivation and for a holy purpose.” – Kenneth A. Matthews, Leviticus: Holy God, Holy People

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Food For Thought

11 “And this is the law of the sacrifice of peace offerings that one may offer to the Lord. 12 If he offers it for a thanksgiving, then he shall offer with the thanksgiving sacrifice unleavened loaves mixed with oil, unleavened wafers smeared with oil, and loaves of fine flour well mixed with oil. 13 With the sacrifice of his peace offerings for thanksgiving he shall bring his offering with loaves of leavened bread. 14 And from it he shall offer one loaf from each offering, as a gift to the Lord. It shall belong to the priest who throws the blood of the peace offerings. 15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning. 16 But if the sacrifice of his offering is a vow offering or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what remains of it shall be eaten. 17 But what remains of the flesh of the sacrifice on the third day shall be burned up with fire. 18 If any of the flesh of the sacrifice of his peace offering is eaten on the third day, he who offers it shall not be accepted, neither shall it be credited to him. It is tainted, and he who eats of it shall bear his iniquity.

19 “Flesh that touches any unclean thing shall not be eaten. It shall be burned up with fire. All who are clean may eat flesh, 20 but the person who eats of the flesh of the sacrifice of the Lord’s peace offerings while an uncleanness is on him, that person shall be cut off from his people. 21 And if anyone touches an unclean thing, whether human uncleanness or an unclean beast or any unclean detestable creature, and then eats some flesh from the sacrifice of the Lord’s peace offerings, that person shall be cut off from his people.” – Leviticus 7:11-21 ESV

God turns His attention once again to the peace offerings for thanksgiving. These types of offerings were covered in chapter three and followed God’s exposition on the sin and guilt sacrifices. Those two types of offerings involved atonement and cleansing, whereas the peace offering was designed as an opportunity for the formerly guilty party to enjoy his restored relationship with God by providing the appropriate gift. This was intended to be a time of worship as the one who had received atonement partook of a meal with the Lord.

One of the things that set this particular offering apart from all others it that a portion of the meat that was sacrificed was to be shared by the giver. This section of chapter seven clarifies who could eat what part of the sacrifice. Any grain offering or bread was to be the property of the priest, but a portion of the meat was reserved for the one who offered up the animal as a peace offering.

“This peace offering of thanksgiving must also be accompanied by loaves of bread made with yeast. One of each kind of bread must be presented as a gift to the Lord. It will then belong to the priest who splatters the blood of the peace offering against the altar. The meat of the peace offering of thanksgiving must be eaten on the same day it is offered. None of it may be saved for the next morning.” – Leviticus 7:13-15 NLT

The worshiper was allowed to eat any of the leftover meat but it had to be consumed according to God’s parameters. The one who gave the offering was required to eat it on the same day. Any attempt to preserve the meat for the following day was strictly prohibited. This meal was to be enjoyed by the giver and anyone else he chose to join him. It was the priest’s job to ensure that God’s commands were carried out.

In the case of a vow offering, God extended the time for consuming the meat a second day.

“If you bring an offering to fulfill a vow or as a voluntary offering, the meat must be eaten on the same day the sacrifice is offered, but whatever is left over may be eaten on the second day.” – Leviticus 7:16 NLT

God provides no explanation for this slight variation between the two offerings. What distinguished the various types of peace offerings was the motivation behind the gift. The category of peace offering contained three subtypes: The thank offering, the vow offering, and the freewill offering. The first of these three was really a praise offering. The Hebrew word translated as “thanksgiving” is תּוֹדָה (tôḏâ) and might better be translated as “acknowledgment” or “praise.” This offering was given in recognition of God’s providential care and faithful provision. The giver was expected to declare to the entire congregation what God had done for them. In giving his gift, the giver would be accompanied by friends and family members to whom he would express the ways in which God had richly provided for all his needs. These invitees would then join him in consuming the sacrificial meal as a form of worship to Yahweh for His goodness and generosity.

“It was an integral part of the public act of thanksgiving. The ceremony concluded with a joyful communal meal, involving the worshiper, family, priests, Levites, and the poor (Psalm 22:25, 25).” – Kenneth A. Matthew, Leviticus: Holy God, Holy People

From the time the Israelites departed Mount Sinai to the moment they entered the land of Canaan, they would have plenty of reasons and opportunities to praise God for His provision of all their needs. The “praise” offering was instituted as a means of expressing gratitude to God for all He had done, and because it was to be a public confession of God’s goodness and greatness, it was meant to encourage the entire community to place their trust in Him for all their needs.

God outlined two additional fellowship offerings that were closely related to the peace offering. One was the votive or vow offering and the other was the freewill offering. The first of these was an offering given to celebrate or commemorate the successful completion of a vow. Having fulfilled a commitment made to God, the worshiper offered a gift to celebrate the occasion. The freewill offering was a voluntary gift given to God as an expression of praise and gratitude. It was not tied to a vow or associated with the confession of a particular sin. This gift was given willingly and gladly as a public display of one’s gratefulness to God. And each of these offerings included a communal meal so that others could celebrate Yahweh alongside the giver.

But these meals had restrictions as well. While these offerings were not given for the purpose of confession or atonement, they were still required to be holy and pure before God. No shortcuts or concessions could be made. Unclean or defiled meat was not allowed. Any violation of God’s commands regarding the timeline for consuming the meat would render the gift unacceptable. God had a reason behind His regulations concerning the timely consumption of sacrificial meat. These rules were not arbitrary.

“Any meat left over until the third day must be completely burned up. If any of the meat from the peace offering is eaten on the third day, the person who presented it will not be accepted by the Lord. You will receive no credit for offering it. By then the meat will be contaminated; if you eat it, you will be punished for your sin.” – Leviticus 7:17-18 NLT

God was protecting His people from incurring guilt and His wrath. In the process of offering their praise to Him, the people of God could actually end up contaminating themselves and negating the efficacy of their gift.

It was the job of the priest to ensure that none of these rules were broken. If the meat of the sacrifice inadvertently touched something unclean, it was to be burned with fire. The priest was not to allow anyone to consume the contaminated meat. He was also to regulate the participation of all those who gathered to partake in the communal meal. It was essential that the sacrificial meat be consumed only by those who were ceremonially clean. If someone had come into contact with an unclean person or object and then attempted to partake in the communal meal, they would be held guilty and punished for their action.

“If you are ceremonially unclean and you eat meat from a peace offering that was presented to the Lord, you will be cut off from the community. If you touch anything that is unclean (whether it is human defilement or an unclean animal or any other unclean, detestable thing) and then eat meat from a peace offering presented to the Lord, you will be cut off from the community.” – Leviticus 7:20-21 NLT

Since these offerings were built around the idea of a celebratory meal, you can see how the Israelites might treat them with less seriousness than the sacrifices for sin and atonement. In their eagerness to enjoy a meal together, they might make unnecessary concessions that would taint and disqualify the sacrifice. Rather than focusing on the offering’s primary purpose of worshiping God, the meal might become the focus. And people might be tempted to cut corners to enjoy a quality meal with their friends. But God wanted all sacrifices to be treated with a soberness and seriousness that reflected a respect for His holiness. 

The one thing the people of Israel needed to understand was that each of these sacrifices was to be dedicated to God. And the peace offerings were especially important because they each involved a meal eaten in communion with God. He was allowing the giver to partake of part of the meat that had been sacrificed and dedicated to Him. He was graciously sharing a meal with His people, and He expected them to treat that special occasion with the proper dignity and decorum it deserved.

Centuries later, the apostle Paul would warn the believers in Corinth against taking the Lord’s table in an unworthy manner. This too was a meal eaten in celebration of God’s graciousness and goodness. It was a communal meal commemorating God’s gift of His Son and intended to express gratitude for the undeserved atonement provided by Jesus’ sacrificial death on the cross. But Paul’s audience was guilty of misusing this meal. It had lost its original significance and become just another opportunity to satisfy their own fleshly desires.

When you meet together, you are not really interested in the Lord’s Supper. For some of you hurry to eat your own meal without sharing with others. As a result, some go hungry while others get drunk. – 1 Corinthians 11:20-21 NLT

So, he warned them to realign their priorities and treat the Lord’s Table with the reverence it deserved.

So anyone who eats this bread or drinks this cup of the Lord unworthily is guilty of sinning against the body and blood of the Lord. That is why you should examine yourself before eating the bread and drinking the cup. For if you eat the bread or drink the cup without honoring the body of Christ, you are eating and drinking God’s judgment upon yourself. That is why many of you are weak and sick and some have even died. – 1 Corinthians 11:27-30 NLT

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.