TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 27:1–13. His two-level outline is real structure in the source text, so it is rendered as structure.
This is part of the law concerning singular vows, extraordinary ones, which though God did not expressly insist on, yet, if they were consistent with and conformable to the general precepts, he would be well pleased with. Note, We should not only ask, What must we do, but, What may we do, for the glory and honour of God? As the liberal devises liberal things (Isa 32:8), so the pious devises pious things, and the enlarged heart would willingly do something extraordinary in the service of so good a Master as God is. When we receive or expect some singular mercy it is good to honour God with some singular vow.
I.The case is here put of persons vowed to God by a singular vow, Lev 27:2.
If a man consecrated himself, or a child, to the service of the tabernacle, to be employed there in some inferior office, as sweeping the floor, carrying out ashes, running of errands, or the like, the person so consecrated shall be for the Lord, that is, "God will graciously accept the good-will." Thou didst well that it was in thy heart, Ch2 6:8. But forasmuch as he had no occasion to use their service about the tabernacle, a whole tribe being appropriated to the use of it, those that were thus vowed were to be redeemed, and the money paid for their redemption was employed for the repair of the sanctuary, or other uses of it, as appears by Kg2 12:14, where it is called, in the margin, the money of the souls of his estimation. A book of rates is accordingly provided, by which the priests were to go in their estimation. Here is,
1.The rate of the middle-aged, between twenty and threescore, these were valued highest, because most serviceable; a male fifty shekels, and a female thirty, Lev 27:3, Lev 27:4. The females were then less esteemed, but not so in Christ; for in Christ Jesus there is neither male nor female, Gal 3:28. Note, Those that are in the prime of their time must look upon themselves as obliged to do more in the service of God and their generation than can be expected either from minors, that have not yet arrived to their usefulness, or from the aged, that have survived it.
2.The rate of the youth between five years old and twenty was less, because they were then less capable of doing service, Lev 27:5.
3.Infants under five years old were capable of being vowed to God by their parents, even before they were born, as Samuel was, but not to be presented and redeemed till a month old, that, as one sabbath passed over them before they were circumcised, so one new moon might pass over them before they were estimated; and their valuation was but small, Lev 27:6. Samuel, who was thus vowed to God, was not redeemed, because he was a Levite, and a particular favourite, and therefore was employed in his childhood in the service of the tabernacle.
4.The aged are valued less than youth, but more than children, Lev 27:7. And the Hebrews observe that the rate of an aged woman is two parts of three to that of an aged man, so that in that age the female came nearest to the value of the male, which occasioned (as bishop Patrick quotes it here) this saying among them, That an old woman in a house is a treasure in a house. Paul sets a great value upon the aged women, when he makes them teachers of good things, Tit 2:3.
5.The poor shall be valued according to their ability, Lev 27:8. Something they must pay, that they might learn not to be rash in vowing to God, for he hath no pleasure in fools, Ecc 5:4. Yet not more than their ability, but secundum tenementum - according to their possessions, that they might not ruin themselves and their families by their zeal. Note, God expects and requires from men according to what they have, and not according to what they have not, Luk 21:4.
II.The case is put of beasts vowed to God,
1.If it was a clean beast, such as was offered in sacrifice, it must not be redeemed, nor any equivalent given for it: It shall be holy, Lev 27:9, Lev 27:10. After it was vowed, it was not to be put to any common use, nor changed upon second thoughts; but it must be either offered upon the altar, or, if through any blemish it was not meet to be offered, he that vowed it should not take advantage of that, but the priests should have it for their own use (for they were God's receivers), or it should be sold for the service of the sanctuary. This teaches caution in making vows and constancy in keeping them when they are made; for it is a snare to a man to devour that which is holy, and after vows to make enquiry, Pro 20:25. And to this that rule of charity seems to allude (Co2 9:7), Every man, according as he purposeth in his heart, so let him give.
2.If it was an unclean beast, it should go to the use of the priest at such a value; but he that vowed it, upon paying that value in money, and adding a fifth part more to it, might redeem it if he pleased, Lev 27:11-13. It was fit that men should smart for their inconstancy. God has let us know his mind concerning his service, and he is not pleased if we do not know our own. God expects that those that deal with him should be at a point, and way what they will stand to.
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Summary
Leviticus 27:1 serves as the foundational introductory verse to the final chapter of the Book of Leviticus, signaling a new and distinct set of divine instructions. This familiar formula, "And the LORD spake unto Moses, saying," emphasizes the direct, authoritative, and personal communication from God (YHWH) to Moses, thereby establishing the divine origin and binding authority of the ensuing laws concerning vows, dedications, and tithes, which conclude the legal corpus of Leviticus.
Context
Literary Context
Leviticus 27:1 acts as a formal and familiar introductory formula, marking the commencement of a new section of divine legislation. It follows immediately after the profound covenant stipulations, blessings for obedience, and curses for disobedience outlined in Leviticus 26, and the concluding summary of God's covenant with Israel in Leviticus 26:46. While the preceding chapters meticulously detail laws concerning sacrifices, purity, and festivals, Chapter 27 shifts focus to voluntary vows, dedications of persons or property, and tithes. Despite this thematic shift, the introductory phrase firmly links these final regulations to the same divine authority that undergirds all previous laws, reinforcing the Israelites' ongoing responsibility to honor their commitments to God within the framework of their covenant relationship.
Historical & Cultural Context
In ancient Israel, as in much of the ancient Near East, legal codes and societal norms were often attributed to divine origin, lending them ultimate authority and immutability. The consistent use of the formula "And the LORD spake unto Moses, saying" throughout the Pentateuch underscores the unique and unparalleled role of Moses as God's chosen mediator, through whom divine revelation was exclusively channeled to the people of Israel. This direct communication established the laws not as human constructs or cultural evolutions, but as immutable divine mandates, crucial for shaping Israel's identity as a holy nation set apart for God. The emphasis on God's direct speech ensured that the Israelites understood these laws as foundational to their covenant relationship, providing the framework for their worship, social order, and ethical conduct, distinguishing them from surrounding pagan cultures whose laws were often derived from human kings or polytheistic deities.
Key Themes
This verse, though brief, powerfully contributes to several overarching themes within Leviticus and the Pentateuch. Primarily, it reinforces the theme of Divine Revelation and Authority, asserting that God is the ultimate source of all law and wisdom for His people. It also highlights Covenant Relationship, as the laws are given within the context of God's ongoing covenant with Israel, emphasizing their responsibility to a holy God. Furthermore, it subtly points to the theme of Holiness and Separation, as the meticulous instructions, including those on vows and dedications in Chapter 27, are designed to set Israel apart as a holy nation, distinct from surrounding peoples. The consistent divine address to Moses, as seen in Exodus 24:12 and throughout the book, underscores the unique mediation of Moses and the foundational nature of the Law for Israel's identity and worship.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton, God's personal covenant name, often rendered "LORD" in all capitals in English translations. It signifies "the self-Existent or Eternal," highlighting God's absolute sovereignty, unchanging nature, and faithfulness to His covenant promises. The use of this name emphasizes that the commands originate from the very God who entered into a personal, relational covenant with Israel, underscoring His supreme authority and unwavering commitment to His people.
Derived from a primitive root meaning "to arrange" but used figuratively "to speak," this verb indicates a deliberate, authoritative, and often formal communication. In this context, it implies that God's utterance is not a casual remark but a weighty pronouncement, typically preceding detailed instructions or commands. This choice of verb emphasizes the directness, intentionality, and gravity of the divine message being conveyed to Moses.
This infinitive construct functions as a formal introduction to the direct speech that follows. It signifies that the subsequent text contains the precise, verbatim content of God's communication. Its inclusion reinforces the divine origin and absolute authority of the words, ensuring that the reader understands what follows is not a summary or interpretation, but the very words spoken by the Lord, meant to be received and obeyed without alteration.
Verse Breakdown
"And the LORD"
This opening phrase immediately identifies the supreme authority and singular source of the subsequent instructions: YHWH, the self-existent, covenant-keeping God of Israel. It establishes that the following laws are not human inventions but divine decrees, emanating from the Creator and Sustainer of all things, thereby demanding absolute reverence and obedience.
"spake unto Moses"
This clause highlights Moses' unique and indispensable role as the divinely appointed mediator. He is the exclusive recipient of God's direct commands, chosen to faithfully transmit these sacred words to the entire Israelite community. This underscores the specific channel through which divine revelation flowed, affirming the authority and authenticity of the Mosaic Law for all generations of Israel.
"saying"
This concluding word serves as a direct pointer to the content that immediately follows. It indicates that the subsequent verses are the precise words spoken by the Lord to Moses, emphasizing the verbatim nature of the revelation and its binding authority upon the people of Israel, leaving no room for misinterpretation regarding its divine origin.
Literary Devices
The phrase "And the LORD spake unto Moses, saying" is a quintessential example of Formulaic Language and Repetition in the Pentateuch. Appearing over 100 times, its consistent use serves a crucial literary and theological function. It acts as a structural marker, punctuating the narrative and introducing new legal sections, thereby providing a clear framework for the divine discourse. This repetitive formula consistently reinforces the Divine Origin and Absolute Authority of the Mosaic Law, reminding the reader with each new section that the entire legal corpus is not a human construct but a direct, verifiable divine revelation. Furthermore, it functions as a Divine Fiat, signaling God's active and personal involvement in the lives of His people, not as a distant or passive deity, but as one who directly communicates His will and establishes the parameters of their covenant relationship.
Theological and Thematic Connections
Leviticus 27:1, though brief, encapsulates profound theological truths central to the Pentateuch and biblical revelation. It asserts God's active and personal engagement with humanity through direct communication, establishing His absolute sovereignty and the divine authority of His Word. This foundational principle underscores that all subsequent laws, rituals, and moral injunctions are not human inventions but emanate from the Creator, intended for the flourishing and holiness of His covenant people. It highlights God's desire for relationship and His provision of clear guidance for living in accordance with His will, demonstrating His faithfulness to the covenant He initiated with Israel.
Reflection and Application
The simple declaration "And the LORD spake unto Moses, saying" carries immense weight for believers today. It reminds us that our faith is not built on human philosophy or tradition alone, but on the revealed Word of a communicating God. Just as Israel was called to listen attentively to Moses, we are called to engage with Scripture as the authoritative and living voice of God, seeking to understand and obey its timeless truths. This verse challenges us to consider the seriousness with which we approach God's commands, recognizing their divine origin and their purpose in shaping us into His likeness. It invites us to cultivate a posture of humility and receptivity, ready to hear and respond to what the Lord is "saying" to us through His Word, understanding that His revealed will is for our ultimate good and His glory, leading us into deeper fellowship and more faithful living.
Questions for Reflection
FAQ
What is the significance of the phrase "And the LORD spake unto Moses, saying" in the Bible?
This phrase is a crucial introductory formula, particularly prevalent in the Pentateuch (the first five books of the Old Testament), appearing over 100 times. Its significance lies in establishing the divine origin and absolute authority of the subsequent text. It emphasizes that the laws, commands, and narratives that follow are not human inventions or philosophical musings but direct revelations from God (YHWH) Himself, communicated through His chosen mediator, Moses. This formula undergirds the entire Mosaic Law, ensuring that Israel understood these stipulations as divine mandates for their covenant relationship, as seen in passages like Exodus 24:12, where Moses receives the tablets of the Law, and Numbers 7:89, where God speaks to Moses from the mercy seat in the tabernacle.
Christ-Centered Fulfillment
While Leviticus 27:1 introduces laws given through Moses, it profoundly foreshadows the ultimate divine communication and mediator in Jesus Christ. The Old Testament's repeated emphasis on God "speaking" through prophets like Moses culminates in God's final and most complete revelation through His Son. As Hebrews 1:1-2 declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Jesus is not merely a messenger but the very Word of God incarnate (John 1:14), through whom God fully reveals Himself and His redemptive plan. The authority of God's voice, so clearly established in Leviticus 27:1, finds its perfect embodiment and fulfillment in Christ, who speaks with unparalleled authority (Matthew 7:29), performs miracles, and mediates a new and better covenant (Hebrews 8:6). Thus, the divine communication initiated with Moses reaches its glorious crescendo in the person and work of Jesus, the ultimate "Word" of God to humanity, who not only speaks God's will but perfectly embodies and accomplishes it, inviting all to hear His voice and live.