Page 83 - Pentateuch

At any time in the process, a remedy is available. Translations vary, but the remedy has three parts (26:41).
They must confess their sins. They must humble their uncircumcised hearts. They must be “pleased” with
their sin. The last part is the most difficult to understand. The lexicons and all translations have something
like: “pay for their sins.” Yet the verb is the same as in 26:43, where the land is described as “enjoying” its
Sabbaths. (“Pay” occurs in the same verse: “they will pay for their sins because they rejected my laws”.) The
verb also occurs in the context of sacrifices that are acceptable (Lev. 1:4; 7:18; 19:7; 22:23, 25, 27). The
noun is used in a similar sense (1:3; 19:5; 22:19, 21, 29; 22:20; 23:11). Perhaps we should see the three
parts to the sin remedy as near-synonyms. Confession of sin is humbling one’s heart is accepting one’s sin.
In this way, the sinner recognizes his sin and God’s assessment of it. He is unable to change his heart, a
distinctly NT possibility as is explained in Deuteronomy 30:6. All he can do is bow before the assessment of
God by confessing that he had done wrong. Payment or the attempt at payment leads to destruction.
(26:40-43)

Chapter 26 is about God’s promise to the people. Chapter 27 is about an individual making a promise to
God. These vows are voluntary, offered out of thankfulness to God. The dedication of a person is
considered first, and values are set. A poor person could dedicate himself, even if he did not have the funds
to redeem himself, with the priest adjusting based on what he could afford (27:1-8). Animals could be
given, even unclean animals. Houses, family land, and a field bought from someone outside the family
could be dedicated (27:9-25). Exceptions are discussed, such as any firstborn which already belongs to
YHWH or anything devoted to destruction (usually items taken during the conquest of the land) or the
normal tithe (27:26-33).

Connections are briefly made to the Sabbath in reference to the Year of Jubilee (v. 17, 18, 21, 23, 24). Yet
this final chapter brings together other theological themes as well. Perhaps most important are the
references to what is holy. The word “dedicate” (v. 14, 15, 16, 17, 18, 19, 22, 26, 28) is actually a verb form
of “holy.” A person deeply thankful to God for all his gifts can transform something common into something
holy and special. We begin to see how resting in God starts the process of transforming life. He is great. I
am small. I need him constantly for everything. My honor of him, my trust in him, and my thanks to him can
make this day holy.

The first verse refers to a “special vow,” and the rest of the chapter qualifies what is not included in such a
vow. To this point in the Bible, the word special occurs five times. Genesis 18:4 asks, “Is anything too hard
for the Lord?” Exodus 3:20 promises, “I will stretch out my hand and strike the Egyptians with all the
wonders that I will perform among them.” Exodus 15:11 celebrates the crossing of the Red Sea, asking,
“Who is like you -- majestic in holiness, awesome in glory, working wonders?” Exodus 34:10 promises, “I will
do wonders never before done in any nation in all the world.” Leviticus 22:21 anticipates the present
chapter, referring to a “special vow.” As can be seen from these references, special is the standard word in
the OT for a miracle, something only God can do.

A special vow is a miraculous vow, something only God can do, or something an Israelite can only do with
God’s direct help. This is the final topic of Leviticus. After all the sacrifices, after all the discussion of clean
and unclean, after all the instructions of holy and common, after thorough legislation on the day of
atonement, and after several chapters on God’s Sabbath rest, the entire book points the average person of
faith in Israel to anticipate greater things than all of these. Life ahead holds out the prospect of God’s
personal presence in the life of the believer to do marvelous things beyond the ability of any human alone.
The final chapter of Leviticus ties in with the Year of Jubilee, a time of complete rest in God and trust in his
provision

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