Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, Lev 27:26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (Lev 27:27) is the same with that before, Lev 27:11, Lev 27:12.

II.Things or persons devoted are here distinguished from things or persons that were only sanctified. 1. Devoted things were most holy to the Lord, and could neither revert nor be alienated, Lev 27:28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted. 2. Devoted persons were to be put to death, Lev 27:29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Jos 6:17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9, Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.

III.A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham's payment of them, (Gen 14:20), and Jacob's promise of them, Gen 28:22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30, Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Pro 3:9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; Co1 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see. 2. That which was once marked for tithe should not be altered, no, not for a better (Lev 27:33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod. 3. That it should not be redeemed, unless the owner would give a fifth part more for its ransom, Lev 27:31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity.

IV.The last verse seems to have reference to this whole book of which it is the conclusion: These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb 4:2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb 12:18. 1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom 10:4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified. 2. That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act 15:10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!

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, (Ti1 5:17, Ti1 5:18; Gal 6:6), that they who sow unto us spiritual things should reap our carnal things, (Co1 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.

These are the commandments which the Lord commanded Moses,.... Meaning either what are contained in this chapter, or rather in the whole book, which he delivered to Moses:

for the children of Israel; to be observed by them, priests and people: and these were given to him

in Mount Sinai; either when upon it, or rather when near it, in the wilderness of it, after the tabernacle was set up, and the Lord spake to him out of that; see Lev 1:1.

Next: Numbers Introduction

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 (Rom 10:4; Heb 4:2; Heb 12:18). They imposed a burdensome yoke (Act 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Gal 3:24].

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