Leviticus 27:8
But if the one making the vow is too poor to pay the valuation, he is to present the person before the priest, who shall set the value according to what the one making the vow can afford.
But if he is poorer than your valuation
This phrase addresses the economic disparities among the Israelites. The Hebrew root for "poorer" is "dal," which signifies being low, weak, or needy. This reflects God's awareness and compassion for those in financial hardship. The valuation system was a way to dedicate something to God, often involving a monetary equivalent. Here, God provides a means for those who cannot meet the standard valuation, emphasizing His justice and mercy. This provision ensures that everyone, regardless of economic status, can participate in vows and offerings, highlighting the inclusive nature of worship in the community of Israel.

then he shall present the person before the priest
The act of presenting oneself before the priest underscores the mediatory role of the priesthood in ancient Israel. The Hebrew word for "present" is "amad," meaning to stand or remain. This implies a formal and respectful approach to the priest, who acts as an intermediary between the individual and God. The priest's involvement ensures that the vow is taken seriously and that the valuation is fair and just. This process reflects the structured and communal nature of worship, where the priest serves as a guide and representative of God's will.

and the priest shall set a value for him
The priest's role in setting a value is crucial, as it requires discernment and understanding of the individual's circumstances. The Hebrew word for "set" is "arak," which means to arrange or set in order. This indicates a thoughtful and deliberate process, ensuring that the valuation is appropriate and considerate of the person's financial situation. The priest's judgment is guided by divine principles, ensuring that the valuation is not arbitrary but rooted in fairness and compassion.

according to what the one who vowed can afford
This phrase highlights the principle of proportional giving, where the individual's ability to pay is taken into account. The Hebrew root for "afford" is "nasa," meaning to lift or bear. This suggests that the valuation should not be a burden beyond what the person can bear. It reflects God's understanding and accommodation of human limitations, ensuring that vows and offerings are acts of worship rather than sources of undue stress or hardship. This principle is echoed in the New Testament, where giving is encouraged to be in accordance with one's means (2 Corinthians 8:12).

so shall the priest value him
The repetition of the priest's role in valuing the individual underscores the importance of fairness and equity in the community. The priest's valuation is not just a financial assessment but a spiritual act that reflects God's justice and mercy. The Hebrew word for "value" is "yakar," which also means to esteem or honor. This suggests that the valuation process is not merely transactional but also relational, recognizing the worth and dignity of each person before God. This reflects the broader biblical theme of God's care for the marginalized and His desire for a just and compassionate society.

Persons / Places / Events
1. The Vower
An individual who makes a vow to the Lord, often involving a promise or dedication of a person or object.

2. The Priest
A mediator between God and the people, responsible for assessing the value of the vow based on the vower's ability to pay.

3. The Tabernacle
The central place of worship where vows and offerings were presented to God.

4. The Poor
Individuals who may not have the financial means to fulfill their vows at the standard valuation.

5. The Valuation
The monetary assessment of a vow, which could be adjusted based on the vower's financial situation.
Teaching Points
God's Compassion for the Poor
God provides a way for everyone, regardless of their financial status, to participate in worship and fulfill their vows. This reflects His compassion and understanding of individual circumstances.

The Role of the Priest
The priest acts as a compassionate mediator, ensuring that the vower's financial limitations are considered. This teaches us about the importance of empathy and fairness in leadership roles.

The Heart of the Vow
The value of a vow is not in its monetary worth but in the sincerity and devotion behind it. This encourages believers to focus on the heart and intention of their commitments to God.

Equity in Worship
God's provision for adjusting the valuation of vows ensures that worship is accessible to all, promoting equity within the community of believers.

Faithful Stewardship
Believers are encouraged to be faithful stewards of their resources, giving according to their means and trusting God to honor their sincere offerings.
Bible Study Questions
1. How does Leviticus 27:8 demonstrate God's compassion for those with limited financial means?

2. In what ways can church leaders today emulate the role of the priest in this passage?

3. How can we apply the principle of valuing the heart behind a vow in our personal commitments to God?

4. What are some practical ways we can ensure equity in worship and participation within our church communities?

5. How does the concept of faithful stewardship in Leviticus 27:8 relate to the teachings of Jesus in the New Testament?
Connections to Other Scriptures
Leviticus 5:11
Discusses provisions for those who cannot afford the standard offering, highlighting God's consideration for the poor.

2 Corinthians 8:12
Emphasizes that God values the willingness to give according to one's means, not the amount given.

Mark 12:41-44
The account of the widow's offering, illustrating that God honors the heart and sacrifice behind the gift, not its size.
Singular VowsJ.A. Macdonald Leviticus 27:1-25
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
A Vow FulfilledMemoir of Sir Francis Crossley.Leviticus 27:2-13
A Vow KeptElihu Burritt.Leviticus 27:2-13
Brittle VowsJ. Spencer.Leviticus 27:2-13
Influence of a Singular VowPresident Lincoln.Leviticus 27:2-13
Laws Concerning VowsF. W. Brown.Leviticus 27:2-13
Philip Henry's VowC. Bullock.Leviticus 27:2-13
The Extraordinary in the Service of GodHenry, MatthewLeviticus 27:2-13
The Provisions of Righteousness and GraceC. H. Mackintosh.Leviticus 27:2-13
The Redemption of a Singular VowRobert Spurgeon.Leviticus 27:2-13
The Singular VowH. Christopherson.Leviticus 27:2-13
People
Israelites, Moses
Places
Mount Sinai
Topics
Ability, Afford, Amount, Anyone, Bring, Estimation, Making, Pay, Placed, Poor, Poorer, Possible, Present, Presented, Priest, Reach, Specified, Valuation, Value, Valued, Vow, Vowed, Vowing
Dictionary of Bible Themes
Leviticus 27:8

     5449   poverty, remedies
     8436   giving, of possessions

Leviticus 27:1-8

     5260   coinage

Leviticus 27:1-25

     5741   vows

Leviticus 27:1-27

     8223   dedication

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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