Making a Vow. (Leviticus 27: 1-34)

 We often do not give it much thought, nor do we talk about it frequently, but a significant aspect of life involves making vows, making promises. One of the most familiar and most serious examples of this is the wedding vow. We are all accustomed to seeing the bride and groom exchange their vows at a wedding ceremony. However, there are various occasions in life when we find ourselves making vows, and some of them are quite unexpected, and some our sad to say quite flippantly made. But let me tell you, you are not alone in experiencing such moments. Many have faced similar situations in their lives, we’ve probably all been there too. When you find yourself in desperate circumstances, it's natural to turn to the divine for help, making promises in the process. Foxhole spiritually I have heard it called. Someone once said there are no atheists in a foxhole when the enemy is coming over the horizon.

Maybe for you it was just you lost your wallet or you phone in the past you found yourself suddenly making promises to God if only, he can help you find it or see that it is returned to you, you will do something. However, it makes one wonder, what can we really promise to the Lord to recover what we've lost?

That's where our closing study in Leviticus today takes a fascinating turn, for there exists an entire chapter in the Bible that delves into the topic of making vows. It's the final chapter of the book of Leviticus, chapter 27.

In our exploration of Leviticus, we reached the end of chapter 26, and I emphasized that it marks the culmination of the Mosaic legislation. Chapter 26 was a summary statement, signifying the end of the law, yet not necessarily the conclusion of the subject matter. 

What we find in chapter 27 serves almost as an appendix to the previous chapters. In this chapter, it’s important to note that the Lord does not explicitly command that we should make of vows; but he does offer some guidance on how we should do it, when we do it. Vows, as discussed here in Leviticus 27, are essentially promises to dedicate something, be it oneself, possessions, or even another person, to the Lord. This act is a way of seeking a blessing from the Lord, or acknowledging a blessing He has already bestowed. The chapter outlines the qualifications and consequences of making vows. So, turn with me to Leviticus chapter 27, and let's delve into this fascinating subject. 

Understanding Valuation in Offerings.

Again, we see the Lord speak to Moses, instructing him to communicate with the children of Israel concerning the practice of consecration and valuation. Valuation, in this context, is essentially an estimate of the worth of the thing promised to be given to the Lord.

In the context of Leviticus this vow will involve various items, such as an animal, a house, or agricultural produce or even oneself, or a family member. 

Since not all of these dedicated items would be directly used in priestly service, provisions were made for the person to offer a specified sum of money in place of the actual item. This financial valuation substituted for the transfer of ownership of the said item.

Now, let's consider the details of these valuations. When it comes to people the valuation amount was determined by the individual's gender and age. In the case of a male between the ages of 20 and 60, the valuation was set at 50 shekels of silver according to the sanctuary shekel. This sum was presented directly to the priest as an offering.

Conversely, if the individual was a female, the valuation was reduced to 30 shekels. This gender-based distinction may seem puzzling, but it was part of the intricate system in place during those times.

To put these valuations into context, it's essential to understand the value of a shekel. At the time, a shekel was equivalent to one month's salary. In simple terms, it would be a substantial financial commitment, akin to buying a house in some areas. While these valuations may seem costly by today's standards, it's crucial to consider the historical context. In the surrounding pagan cultures, dedication to their gods sometimes involved human sacrifices, which were far more costly in terms of lives. So, in this context, the valuations in the Israelite system offered an alternative and emphasized the importance of carefully considering the implications before making a vow.

The passage also addresses valuations in the context of animals. Clean animals, dedicated as offerings to the Lord, could not be substituted or exchanged. They were deemed holy and solely belonged to the Lord. In contrast, unclean animals could be redeemed. If someone wished to redeem an unclean animal, they had to pay the valuation amount along with an additional 20%.

This intricate system of valuations served to ensure that individuals approached their vows and consecrations to the Lord with a deep sense of understanding and commitment. The details surrounding valuations, varying by gender, age, and type of offering, were designed to promote thoughtfulness and a sense of responsibility in dedicating themselves or their possessions to the Lord in a fair and equitable manner. Dedicating anything to the Lord should be a solemn commitment that if represented financially should then be of course a substantial financial burden. This chapter is meant to serves as a reminder to weigh the consequences carefully before making any vow.

Moving on, the text discusses dedicating property, specifically houses, and fields, to the Lord. If someone decides to dedicate their house to the Lord, the priest assesses its value, whether it's in good or bad condition and how much it is worth. 

The idea of dedicating a house to the Lord is still relevant today as representing the principal symbolically of a desire for God's presence and blessing in one's home and family situation.

Later on, should the individual wish to buy back their house that is possible but they must pay the initial valuation amount along with an additional 20%. This additional cost again emphasizes the seriousness of dedicating one's dwelling to the Lord, in the first place. When it comes to dedicating a field, the valuation is based on the remaining years until the next year of jubilee. The proximity to the jubilee year affects the field's value as we discussed at length a few days/chapters ago. This valuation reflecting the importance of understanding the timing and circumstances when making such dedications. As with the house, if the person wants to redeem the field, an extra 20% must be added to the valuation.

Finally, the chapter touches upon dedicating animals. Particularly first-born animals to the Lord. Such animals are deemed holy and belong to the Lord. In contrast, if an unclean animal is dedicated, it can be redeemed by paying the valuation amount plus an additional 20%.

This section underscores the sacredness of these dedications, as there is no option to sell or redeem items that are devoted to the Lord. Such offerings are considered most holy and cannot be rescinded. It is essential to note that the text also makes it clear that no person or animal under the ban can be redeemed but must be put to death. This indicates the seriousness of dedication to the Lord, and the irreversible nature of certain vows.

So, we've explored various aspects of dedicating assets and valuations for those dedications, whether it's possessions, animals, houses, or fields. Now, we delve into specific rules and conditions surrounding these offerings.

In verse 29, the text mentions an exception. Those who are doomed to destruction. When an individual faced the penalty of death for a severe violation of the law, no redemption was possible in such cases. This serves as a serious reminder of the gravity of certain offenses of disobedience against the previously revealed law of God and the consequences such decisions carry. This exception underlines the significance of being obedient to certain capital laws and the limitations of redemption word available within the Old Testament legal framework.

One topic that often arises when discussing these Old Testament principles is tithing. In the Old Testament, tithing involved giving 10% of one's income, but it wasn't always that simple. According to the law, there was a tithing cycle that included a yearly 10% tithe, but also a second tithe, and a third additional tithe. When broken down, the total giving over a three-year period was approximately 23.3%. So, it's important to recognize that tithing wasn't always a flat 10% in the Old Testament.

What about the New Testament? Are we still bound by the law's requirements, such as giving 10%? Tithing in the New Testament is notably absent. Jesus mentioned tithing, but that was when he was referring to it under the Old Covenant.

In the New Testament, we find guidance on giving rather than tithing. The Bible doesn't specify a set percentage but encourages us to give willingly, cheerfully, and generously. Paul's letter to the Corinthians in 1 Corinthians 16 is one example. In verse one, he discusses enabling a collection for the Saints in Galatia. It worth noting, I believe, that this passage does not prescribe a specific tithe but emphasizes regular, purposeful giving. It reflects the principles of New Testament giving, which centre on a heart-driven desire to support the work of the Lord.

What's interesting here is that the Corinthians were practicing what we might call "proportionate giving." On the first day of the week, they would set aside something to contribute to this collection. The key term in this context is "as he may prosper." The Corinthians understood that their contributions should align with their prosperity, reflecting the New Testament principle of giving in proportion to what one has. So, tithing in the New Testament is not explicitly mentioned, and the focus shifts to giving from the heart. While tithing has historical significance, New Testament believers are encouraged to give willingly and generously as they are led by their faith and commitment to God. The Real Passage on Giving: 2 Corinthians 8-9

For a more comprehensive understanding of giving in the New Testament, I encourage you to turn to 2 Corinthians, specifically chapters 8 and 9. These two chapters provide a wealth of information on the New Testament perspective on giving. It's here that we find detailed guidance on how Christians should approach giving, but Ill give a very quick overview of what I believe it says there.

2 Corinthians 9:7 encapsulates the New Testament rule of giving. It says, "Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver."

The New Testament principle emphasizes giving voluntarily, as one feels led in their heart. It isn't about rigidly adhering to a predetermined percentage but giving joyfully. underlining the pleasing nature of giving. So how should you determine your giving? There are a few considerations: Now of course we see that Abraham practiced tithing, which means giving 10% of his wealth. Tithing isn't necessarily a bad idea; in fact it existed before the Mosaic law. However, I believe the New Testament Principle expands on the principle of tithing. By suggesting giving in proportion to your prosperity, combined with the principle of sowing generously and reaping generously, is the most pertinent guide. As mentioned in Galatians 6, the Lord rewards those who give.

So, 2 Corinthians Ch 8 & 9 emphasizes the principle and the power of generosity. It reminds us that God is capable of pouring grace upon us in abundance, ensuring that we always have sufficiency for all things. By giving generously, we participate in the work of the Lord, allowing us to be continually prepared to give.

So, in summary, the New Testament encourages voluntary, cheerful, and proportionate giving. The focus is on giving from the heart and not driven by a predetermined percentage. It's about the joy and generosity of contributing to the Lord's work. If someone is dogmatic in saying giving should be a tithe of 10% I am sometimes tempted to remind them that if they want to truly stick to the Old Testament framework for giving it should in fact be 23 and a 1/3 %.

I believe the New Testament rule on giving is not about fulfilling a legal obligation but about expressing our devotion and trust in the Lord, supporting His work with a joyful heart and a generous spirit.So, as you consider your giving, keep in mind these New Testament principles, and remember that it's your heart and the joy of giving that matter most.

Let me conclude by having us consider one more passage in the New Testament. Matthew chapter 5 has a definitive statement on vows and oaths of which tithing was only a pert of.

One more passage on oaths/ promises/ vows from a New Testament perspective.

Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but fulfil to the Lord the vows you have made.’ But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.

(Matthew 5: 33-37)

“Let your yes be yes and your no be no”.

So does that mean you don't need to make an oath you don't need to swear you don't need to say anything but yes and mean yes and no and it mean no. As a Christian making an oath should not be necessary as you cannot make a true statement truer, by swearing an oath, or a false statement true either. So, we should just be able to say I'm a man or a woman of my word. What happened to the day when you could make an agreement with someone and it could be considered as good as a written contract, well those days are gone but that is the spirit of what the New Testament is after. So, when you make a promise, you should keep it. A Christian who lived there life in such a way that no one would ever dream of asking them to take an oath. You should speak and ask in such a way that if you said something nobody would, even think about asking you to take an oath or a vow to back up your promise. They just know that your character that's your integrity that you will do what you say you will do.

OK, that the book of Leviticus.

So, how do we tie all that in? If the book is about being holy and being set apart for the Lord. How to we interpret it as Christians today as a way of helping us to set apart our lives for the Lord? 

Well, there are two basic things you need to know. 

You could go through all these rituals, after all it was God who gave ceremonial and moral laws to Israel so that they might be set apart to Him for fellowship. You can read the Book of Leviticus, you can see all the rituals, and try and follow them but then your religion becomes ritual. That is what the Pharisees did in Jesus’ day. They took the Old Testament, and they tried to keep all the laws, and  they were very proud of themselves. In fact,  they created new laws on top of the old laws so they wouldn't break any laws in how they approached those laws.  They had so many laws, they became hypocrites because they couldn't give God what He really wants, as He keeps saying even in this Levitical book, look, I want to regard you as my people, people who belong to me. You can read Leviticus and get all this ritual which the Lord ordained and get hung up on the ritual and miss that the ultimate purpose of the rules and the rituals was to draw people into a state of fellowship with Him. 

So how do we today be made fit to come into the presence of a holy God. Hebrews again tells us. Hebrews 4: 14-16.

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

(Hebrews 4: 14-16)

You see, the Book of Leviticus is symbolic. It's symbolic and under the New Testament we approach that way and that way we don’t turn back the reality of God’s love and companionship and presence just a ritual. Religious rules in live turn the doctrine of the grace of God into just religious external rituals. Rituals are real, but they are meant to teach us spiritual lessons about how to approach and have fellowship with God. So, the ultimate issue is to have a personal relationship with God and apply what the guidelines teach you.

The reality is if you really love someone you don’t just carry a picture of them around saying this is the person I love. You spend time in their presence. Leviticus is a picture of how to be set apart for God but don't get absorbed with the picture when you have God’s presence. The Book of Leviticus is a picture, but when you’re in the presence of what the picture illustrates in a way you no longer need the picture, because you have the presence of the real thing, because God by His Holy Spirit lives in you and accompanies and guides you every day. And for this we can be deeply thankful.