We've come to the end of Leviticus, and this is a passage detailing laws about vows. Why does Leviticus end like this? In fact, we would expect it to end with Lev 26 which is about the blessings and consequences of obeying and disobeying God's word respectively. Let's let this question stay at the back of our minds as we proceed to look at the text in greater detail.
(A) Special vows to the Lord: commitment and guarantee for the future (Lev 27:1-2a)
It is important to understand what a vow is. A vow is made with words that bind you to an action. It is a commitment to do something in the future and when one makes a vow, a relationship is formed. The person who makes the vow is held to the relationship and what has been promised, and there is now and urgency to fulfill it. It is a sacred promise, and God is not pleased with those who break their vows readily, for these people are seen as fools (c.f. Ecc 5:3-4). Vows are also voluntary (c..f Deut 23:21-23) and a Nazarite vow is an example of a type of vow that can be made (c.f. Num 6:1-8). Notice also that vows are never generic but are always specific.
As mentioned earlier, it seems almost strange that the book of Leviticus would end with this chapter. Lev 27 seems to be anti-climactic, and even Bible scholars acknowledge this. Throughout the book of Leviticus, the various laws have been laid out for the people, and now they are free to respond. But at the same time, while a response is free and voluntary, the way they responded was not free, and perhaps, this chapter serves to reinforce this idea. They could choose to make a vow, but once they decided to do so, they were not free to determine the manner in which their vows were to be made or upheld. It almost seems paradoxical that the people are free to respond, but the manner in which their response was to take is not free and as they pleased. Yet Leviticus has repeatedly shown us that the people are told to obey and could choose to do so or not, but when they obeyed they had to follow specific instructions given by God.
One important implication in the vow or promise or covenant making process is that these are destiny-shaping. In making a vow, the present "you" commits the future "you" to another person, this commitment changes your decision-making process from now to the end point. This decision, and with it the commitment to be a certain person, results in the disregarding of other choices and options that stand in the way or hinder the process. We see that quite clearly in the example of marriage. Tim Keller describes wedding vows in this way,
“Wedding vows are not a declaration of present love but a mutually binding promise of future love. A wedding should not be primarily a celebration of how loving you feel now -- that can be safely assumed. Rather in a wedding you stand up before God, your family and all the main institutions of society and you promise to be loving, faithful and true to the other person in the future, regardless of undulating internal feelings or external circumstances."
What this means is that that vow-making is not just about promising to do something, but also about who we want to be.
(B) Vows allowed: Valued and intentional (Lev 27:2-25)
Lev 27:2-25 contains a long description of how people can keep their vows. It is basically a sort of exchange rate table that evaluates the value of their vows. The various situations are:
1. Involving people (Lev 27:2-8, c.f., 21-28, Ps 116:16-18, 2 Sam 15:8, 1 Sam 1:1-11). The determining factors are their age and gender. There is an exception, in the case of the poor, where the priest gets to decide (Lev 27:8).
2. Involving animals (Lev 27:9-13, c.f. Gen 28:18-22). In these instructions, holiness is the priority and is of utmost importance. In the event that the person changes his mind, the penalty is that 20% (a fifth) is to be added.
3. Involving houses (Lev 27:14-15). In this case, the priest gets to decide on the value.
4. Involving land (Lev 27:16-25). The value of the land is calculated with respect to the Year of Jubilee. The priest is involved once more, and under some conditions, actually possesses the land.
What can we learn from this? The vow-making process is absolutely valued -- everything is measurable. It is not a transaction, but it more of a matter of integrity. God keeps an account of the promises you make to Him. This might make us uncomfortable, because we like to think about Him as one who does not count anything. Yet, the God who is so generous, gracious and kind is also the God who is smart enough to know if we are playing games with Him. This is scary, isn't it? God knows and can do His sums.
The priest is also central to this process. God has a human representative who is His human accountant. He has selected individuals to be involved in this process of measuring and assessing whether people have kept their laws.
Lev 27 shows us that vows are specific, measurable, and therefore, costly.
(C) Vows disallowed: Selective and costly (Lev 27:26-34)
These next verses go on to talk about the vows that were disallowed. The people were not to dedicate their firstborn, devoted things or their tithes.
1. Firstborn (Lev 27:26-27). The firstborn already belongs to the Lord (c.f Ex 13:2).
2. Devoted things (Lev 27:28-29). In the case of cities meant to be destroyed, these cities were not be used because they have already been marked with the judicial wrath of God.
3. Tithes (Lev 27:30-33). The tithes were the tenth of their harvest etc that is owed the Lord (c.f. 2 Chron 31:5-6, Mal 3:8)
What is the common thread in each of these cases? It's the idea that these are things that already belong to God and to offer what is already His would be robbing God (c.f. Mal 3:8). What problem do you think this section is trying to anticipate and address? This section clearly anticipates people backing out of their vows and promises. It is all about integrity in vow-keeping. While making vows are voluntary, it does seem that we will be tempted and inclined to back out of what we have already promised. This passage addresses a simple deficiency that runs throughout the human heart -- to want to live apart from the rule of God. The Bible shows us that we have a deeper sin problem, and God's people are just as prone to cheat God. Our natural instinct is to get out of what we owe God.
What does this mean for us today? Can you think of an instance when you have made a promise to God that you have not kept? If we are honest with ourselves, we've all made some form of promise, that we most likely did not keep. This passage says that we are vow-breakers and faithless. We are incredibly fickle. As young people, we know how tempting it is to keep our options open so that we can easily switch things up when better things come along. In Matt 5:33-37, we see how God is setting an impossibly high standard. No one can stand before this God, the God of Leviticus, with a perfect track record of vows.
But that is not the end of the story. d. God makes vows, and He makes some of the most wonderful vows. Heb 6:13-18 are amazing verses that tell us that when God makes a promise, He keeps it. He promised Abraham and swore by Himself. The only reason why vow-breakers who are faithless are not tossed out, is because God keeps His promises. We can find refuge in God and have strong encouragement, only because of this promise-making and promise-keeping God.