Leviticus 27:29
No person set apart for destruction may be ransomed; he must surely be put to death.
No person set apart for destruction
The phrase "set apart for destruction" comes from the Hebrew word "cherem," which signifies something devoted or consecrated to God, often through destruction. In the ancient Israelite context, this term was used for things or people that were irrevocably given over to God, often as a form of divine judgment. This reflects the seriousness with which God viewed certain sins or actions that warranted such a severe decree. The concept of being "set apart" underscores the holiness and justice of God, who demands purity and righteousness from His people.

may be ransomed
The idea of ransom in Hebrew, "padah," typically involves a redemption price paid to deliver or rescue someone from a dire situation. However, in this context, the scripture makes it clear that there is no possibility of redemption for those who are "set apart for destruction." This highlights the irrevocable nature of God's judgment in certain cases, emphasizing the gravity of sin and the importance of obedience to God's commands. It serves as a sobering reminder of the consequences of turning away from God's statutes.

he must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "moth yumat," which is an emphatic expression indicating the certainty and necessity of the death penalty in this context. This reflects the ultimate consequence of being "set apart for destruction" and underscores the seriousness of the offenses that warranted such a decree. In the broader biblical narrative, this points to the holiness of God and the severity of sin, which separates humanity from Him. It also foreshadows the ultimate sacrifice of Jesus Christ, who bore the penalty of sin on behalf of humanity, offering redemption and reconciliation with God. This verse, therefore, serves as a powerful reminder of both the justice and mercy of God, calling believers to live in holiness and reverence.

Persons / Places / Events
1. Moses
- The author of Leviticus, who received the laws from God on Mount Sinai and communicated them to the Israelites.

2. Israelites
- The people to whom the laws in Leviticus were given, forming the covenant community of God.

3. Mount Sinai
- The place where God gave the Law to Moses, including the instructions found in Leviticus.

4. God
- The divine lawgiver who established the covenant with Israel and provided the laws for holy living.

5. Vows and Devotions
- The context of Leviticus 27, which deals with vows made to God and the rules surrounding them.
Teaching Points
The Seriousness of Sin
The verse underscores the gravity of sin and the holiness of God. Sin that is set apart for destruction cannot be redeemed, highlighting the need for repentance and obedience.

The Irrevocability of Certain Vows
Once something is devoted to God for destruction, it cannot be redeemed. This teaches us about the seriousness of our commitments to God and the importance of following through with our vows.

God’s Justice and Mercy
While this verse emphasizes justice, it also points us to the mercy available through Christ. In the New Covenant, Jesus provides a way of redemption that was not available under the law.

The Call to Holiness
As believers, we are called to be set apart for God, not for destruction. This calls us to live lives that reflect God’s holiness and righteousness.

Understanding the Old Covenant Context
Recognizing the historical and cultural context of Leviticus helps us understand the nature of God’s covenant with Israel and how it points to the need for a Savior.
Bible Study Questions
1. How does the concept of being "set apart for destruction" in Leviticus 27:29 reflect the holiness and justice of God?

2. In what ways does the irrevocability of certain vows in the Old Testament challenge us in our commitments to God today?

3. How can we reconcile the justice of God in Leviticus 27:29 with the mercy offered through Jesus in the New Testament?

4. What are some modern-day applications of being "set apart" for God, and how can we ensure we are set apart for holiness rather than destruction?

5. How do the principles in Leviticus 27:29 help us understand the seriousness of sin and the need for a Savior as presented in the New Testament?
Connections to Other Scriptures
Deuteronomy 13:12-18
This passage discusses the destruction of cities that turn to idolatry, emphasizing the seriousness of being "set apart for destruction."

Joshua 6:17-21
The account of Jericho, where certain things were devoted to destruction, illustrating the concept of being set apart for God’s judgment.

1 Samuel 15:3
God's command to Saul to destroy the Amalekites, showing the application of being set apart for destruction.

Romans 6:23
The New Testament principle that the wages of sin is death, connecting the idea of destruction with the consequence of sin.

Hebrews 10:26-31
A warning against willful sinning after receiving the knowledge of the truth, relating to the irrevocable nature of being set apart for destruction.
Spontaneous DevotionW. Clarkson Leviticus 27:1-33
On Keeping VowsR.M. Edgar Leviticus 27:1-34
Vows and DuesR.A. Redford Leviticus 27:1-34
Devoted ThingsJ.A. Macdonald Leviticus 27:26-34
People
Israelites, Moses
Places
Mount Sinai
Topics
Apart, Certainly, Completely, Death, Destroyed, Destruction, Devoted, Got, None, Nothing, Ransomed, Redeemed, Surely, Utterly
Dictionary of Bible Themes
Leviticus 27:1-33

     6714   ransom

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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