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This Chapter Verse Commentaries:
Lev_27:28-29
"Notwithstanding, no devoted thing, that a man shall devote unto the Lord of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the Lord. None devoted, which shall be devoted of men, shall be ransomed; he shall surely be put to death."
Neither could any "devoted thing" be given to the Lord by a vow, and for the same reason-that it belonged to Him already. But it is added that, unlike that which has been vowed, the Lord’s firstlings and the tithes, that which has been devoted may neither be sold nor redeemed. If it be a person which is thus "devoted," "he shall surely be put to death" (Lev_27:29). The reason of this law is found in the nature of the herem or ban. It devoted to the Lord only such persons and things as were in a condition of irreformable hostility and irreconcilable antagonism to the kingdom of God. By the ban such were turned over to God, in order to the total nullification of their power for evil; by destroying whatever was capable of destruction, as the persons and all living things that belonged to them; and by devoting to the Lord’s service in the sanctuary and priesthood such of their property as, like silver, gold, and land, was in its nature incapable of destruction. In such devoted persons or things no man therefore was allowed to assert any personal claim or interest, such as the right of sale or of redemption would imply. Elsewhere the Israelite is forbidden even to desire the silver or gold that was on the idols in devoted cities, {Deu_7:25} or to bring it into his house or tent, on penalty of being himself banned or devoted like them; a threat which was carried out in the case of Achan, {Jos_7:1-26} who, for appropriating a wedge of gold and a garment which had been devoted, according to the law here and elsewhere declared, was summarily put to death.
This is not the place to enter fully into a discussion of the very grave questions which arise in connection with this law of the ban, in which it is ordered that "none devoted," "whether of man or beast," "shall be ransomed," but "shall be surely put to death." The most familiar instance of its application is furnished by the case of the Canaanitish cities, which Joshua, in accordance with this law of Lev_27:28-29, utterly destroyed, with their inhabitants and every living thing that was in them. There are many sincere believers in Christ who find it almost impossible to believe that it can be true that God commanded such a slaughter as this; and the difficulty well deserves a brief consideration. It may not indeed be possible wholly to remove it from every mind; but one may well call attention, in connection with these verses, to certain considerations which should at least suffice very greatly to relieve its stress.
In the first place, it is imperative to remember that, if we accent the teaching of Scripture, we have before us in this history, not the government of man, but the government of God, a true theocracy. Now it is obvious that if even fallible men may be rightly granted power to condemn men to death, for the sake of the public good, much more must this right be conceded, and that without any limitation, to the infinitely righteous and infallible King of kings, if, in accord with the Scripture declarations, He was, literally and really, the political Head (if we may be allowed the expression) of the Israelitish nation. Further, if this absolute right of God in matters of life and death be admitted, as it must be; it is plain that He may rightly delegate the execution of His decrees to human agents. If this right is granted to one of our fellow men, as to a king or a magistrate, much more to God.
Granting that the theocratic government of Israel was a historical fact, the only question then remaining as to the right of the ban, concerns the justice of its application in particular cases. With regard to this, we may concede that it was quite possible that men might sometimes apply this law without Divine authority; but we are not required to defend such cases, if any be shown, any more than to excuse the infliction of capital punishment in America sometimes by lynch law. These cases furnish no argument against its infliction after due legal process, and by legitimate governmental authority. As to the terrible execution of this law of the ban, in the destruction of the inhabitants of the Canaantish cities, if the fact of the theocratic authority be granted, it is not so difficult to justify this as some have imagined. Nor, conversely, when the actual facts are thoroughly known, can the truth of the statement of the Scripture that God commanded this terrible destruction, be regarded as irreconcilable with those moral perfections which Scripture and reason alike attribute to the Supreme Being.
The researches and discoveries of recent years have let in a flood of light upon the state of society prevailing among those Canaanitish tribes at the date of their destruction; and they warrant us in saying that in the whole history of our race it would be hard to point to any civilised community which has sunken to such a depth of wickedness and moral pollution. As we have already seen, the book of Leviticus gives many dark hints of unnamable horrors among the Canaanitish races: the fearful cruelties of the worship of Molech, and the unmentionable impurities of the cult of Ashtoreth; the prohibition among some of these of female chastity, requiring that all be morally sacrificed- one cannot go into these things. And when now we read in Holy Scripture that the infinitely pure, holy and righteous God commanded that these utterly depraved and abandoned communities should be extirpated from the face of the earth, is it, after all, so hard to believe that this should be true? Nay, may we not rather with abundant reason say that it would have been far more difficult to reconcile with the character of God it He had suffered them any longer to exist?
Nor have we yet fully stated the case. For we must, in addition, recall the fact that these corrupt communities, which by this law of the ban were devoted to utter destruction, were in no out-of-the-way corner of the world, but on one of its chief highways. The Phoenicians, for instance, more than any people of that time, were the navigators and travellers of the age; so that from Canaan as a center this horrible moral pestilence was inevitably carried by them hither and thither, a worse than the "black death," to the very extremities of the known world. Have we then so certainly good reason to call in question the righteousness of the law which here ordains that no person thus devoted should be ransomed, but be surely put to death? Rather are we inclined to see in this law of the theocratic kingdom. and its execution in Canaan-so often held up as an illustration of the awful cruelty of the old theocratic regime-not only a conspicuous vindication of the righteousness and justice of God, but a no less illustrious manifestation of his mercy; -of His mercy, not merely to Israel, but to the whole human race of that age, who because of this deadly infection of moral evil had otherwise again everywhere sunk to such unimaginable depths of depravity as to have required a second flood for the cleansing of the world. This certainly was the way in which the Psalmist regarded it, {Psa_136:17-22} he praised Jehovah as One who "smote great kings, and slew famous kings, and gave their land for a heritage, even a heritage unto Israel His servant: for HIS MERCY endureth forever"; a thought which is again more formally expressed {Psa_62:12} in the words: "Unto Thee, O Lord, belongeth mercy: for Thou tenderest to every man according to his work."
Nor can we leave this law of the ban without noting the very solemn suggestion which it contains that there may be in the universe persons who, despite the great redemption, are morally irredeemable, hopelessly obdurate; for whom, under the government of a God infinitely righteous and merciful, nothing remains but the execution of the ban-the "eternal fire which is prepared for the devil and his angels"; {Mat_25:41} "a fierceness of fire which shall devour the adversaries". {Heb_10:27} And this, not merely although, but BECAUSE God’s "mercy endureth forever."
Could any better system be imagined by which to convert a slavish and superstitious multitude into a nation at once humble and pure and gallant--a nation of brothers and of worshippers, chastened by a genuine sense of ill desert and of responsibility, and yet braced and fired by the conviction of an exalted destiny?
To do this, and also to lead mankind to liberty, to rescue them from sensuous worship, and prepare them for a system yet more spiritual, to teach the human race that life is not repose but warfare, pilgrimage and aspiration, and to sow the seeds of beliefs and expectations which only an atoning Mediator and an Incarnate God could satisfy, this was the meaning of the Exodus.