TRV
Study This Verse
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 27:10 establishes a stringent prohibition against altering or exchanging an animal that has been dedicated or vowed to the Lord. This verse underscores the inviolability of vows and the sanctity of consecrated items, emphasizing that once something is set apart for God, it becomes His exclusive property and cannot be substituted, regardless of whether the proposed exchange is for an animal of better or worse quality. The consequence of any such unauthorized exchange is that both the original dedicated animal and the attempted substitute are deemed holy, reinforcing God's absolute claim over what is consecrated to Him and highlighting the seriousness with which He regards human commitments.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book of Leviticus, providing a detailed appendix to the laws concerning offerings, feasts, and the priesthood. Unlike the preceding chapters, which often deal with mandatory sacrifices and rituals, chapter 27 focuses on voluntary vows and dedications made by individuals to the Lord. These regulations cover a range of items, including persons, animals, houses, and fields, outlining the specific conditions under which they could be dedicated or redeemed. Verse 10 specifically addresses the rules pertaining to animals that have been consecrated, emphasizing the permanence and immutability of such dedications. It is part of a broader section (Leviticus 27:9-13) dealing with the dedication and redemption of clean and unclean animals, establishing a principle of unalterable commitment once a vow is made.
Historical & Cultural Context
In ancient Israel, making vows to God was a significant spiritual practice, often undertaken in times of distress, gratitude, or specific devotion. These vows were considered extremely serious, binding the individual to their commitment before God. The dedication of animals was a common form of offering, signifying devotion and worship. The strict prohibition against exchanging dedicated animals in Leviticus 27:10 was crucial to prevent fraud, manipulation, or a casual attitude toward divine commitments. It ensured the integrity of the sacrificial system and upheld the sanctity of God's ownership. This rule prevented individuals from attempting to substitute a less valuable animal for a more valuable one they had initially vowed, or vice versa, which might arise from a change of heart or an attempt to gain an advantage. Such practices would undermine the very essence of sincere worship and the holiness of dedicated offerings. The concept of "holy" (Hebrew: qôdeš) was central to Israelite understanding, signifying something set apart exclusively for God, and thus inviolable.
Key Themes
This verse contributes significantly to several key themes pervasive throughout Leviticus and the broader Pentateuch. Foremost is the theme of holiness, emphasizing that what is dedicated to God becomes qôdeš—set apart and inviolable, reflecting God's own holy nature. It also highlights the sanctity of vows, underscoring the seriousness of promises made to the Lord, a principle echoed in passages like Deuteronomy 23:21-23 and Numbers 30. Furthermore, the verse reinforces the theme of divine ownership and sovereignty, asserting God's absolute claim over anything consecrated to Him, and rejecting any human attempt to manipulate or diminish His rightful possession. This principle extends to all offerings and dedications, ensuring integrity within Israel's worship life.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to alter, barter, or exchange. In Leviticus 27:10, its emphatic repetition ("nor change it," "shall at all change") underscores the absolute prohibition against any substitution or modification of a consecrated animal. Once dedicated, an animal's status is fixed and cannot be undone or reconfigured by human will, preventing any attempt to circumvent or modify a prior commitment to God. The implication is that a vow, once made, is binding and irrevocable in God's sight.
These terms refer to the quality or value of the animal, representing "good" in the widest sense and "bad" or "evil" respectively. The explicit prohibition against exchanging "a good for a bad, or a bad for a good" closes any loophole for manipulation based on perceived worth. This demonstrates God's demand for absolute sincerity and integrity in vows, valuing the commitment itself over any attempts to adjust the offering's material value or circumvent the original dedication. It prevents both attempts to offer a lesser quality and attempts to "upgrade" an offering, as the original vow is paramount.
Central to the book of Leviticus, this term denotes something set apart, consecrated, or sacred. When an item is declared qôdesh, it transitions from common use to exclusive divine ownership and purpose. In this verse, the declaration that both the original animal and any attempted exchange "shall be holy" highlights God's unwavering claim. It means that even an illicit exchange cannot undo the holiness of the original dedication; instead, the very act of attempting to manipulate the vow results in the secondary animal also being consecrated, reinforcing God's absolute claim and the inviolability of what is set apart for Him.
Verse Breakdown
"He shall not alter it, nor change it"
This opening phrase establishes a firm, unequivocal command. The repetition of similar verbs, "alter" (H2498, châlaph) and "change" (H4171, mûwr), creates a strong rhetorical emphasis on the absolute prohibition against any form of substitution or modification of a consecrated animal. Once dedicated, the animal's status is fixed and cannot be undone or reconfigured by human will.
"a good for a bad, or a bad for a good"
This clause clarifies the scope of the prohibition, explicitly addressing the quality of the animals involved in any potential exchange. It negates any attempt to substitute a high-quality animal with a low-quality one, or vice-versa. This prevents deception and ensures that the integrity of the original vow, and the quality of the intended offering, are maintained in the eyes of God. It underscores that the value of the offering is in the act of dedication itself, not in subsequent attempts to re-evaluate or manipulate its worth.
"and if he shall at all change beast for beast"
This conditional clause acknowledges the possibility that, despite the clear prohibition, someone might still attempt an exchange. The phrase "at all change" (a strong Hebrew construction using the infinitive absolute with the finite verb) emphasizes the illicit and forbidden nature of such an act. It sets up the consequence for violating the command, making it clear that even an attempted, forbidden exchange has legal and spiritual ramifications.
"then it and the exchange thereof shall be holy"
This is the critical consequence. If an unauthorized exchange is attempted, both the original dedicated animal and the animal offered in exchange become holy. This means both are now irrevocably consecrated to God. This serves as a severe penalty, doubling the obligation and reinforcing God's ultimate ownership and the inviolability of the initial dedication. It prevents any benefit from the attempted manipulation and underscores the seriousness of breaking a vow to the Lord.
Literary Devices
Leviticus 27:10 employs several literary devices to convey its message with clarity and force. Repetition is prominent, particularly with the verbs "alter" (H2498, châlaph) and "change" (H4171, mûwr), which are used twice at the beginning of the verse. This emphatic repetition underscores the absolute nature of the prohibition, leaving no room for ambiguity or negotiation once an animal has been dedicated. The phrase "a good for a bad, or a bad for a good" utilizes antithesis to cover all possible scenarios of substitution, highlighting that no exchange, regardless of the quality differential, is permissible. This creates a comprehensive legal framework. Furthermore, the verse functions as a legalistic pronouncement, characteristic of the Mosaic Law, using clear, declarative statements ("He shall not alter it") and precise conditional clauses ("and if he shall at all change") to establish a binding legal principle with explicit consequences. The declaration that both animals "shall be holy" serves as a form of divine judgment and irony, where the attempt to circumvent a vow results in an even greater, inescapable dedication to God, reinforcing His ultimate authority and the sanctity of what is consecrated to Him.
Theological and Thematic Connections
Leviticus 27:10 profoundly illustrates the sanctity of vows and the seriousness with which God regards human commitments. It teaches that once something is consecrated to the Lord, it is irrevocably set apart for Him, becoming His exclusive property. This principle extends beyond mere animal sacrifices to encompass the broader concept of integrity in our spiritual promises and offerings. God demands sincerity and unwavering faithfulness in all that is dedicated to Him, rejecting any attempt to manipulate or diminish the value of a commitment once it has been made. This foundational truth underscores divine ownership and the holiness inherent in anything devoted to God, reminding believers that true worship involves honoring our word and giving our best without reservation or deceit.
Reflection and Application
The ancient law of Leviticus 27:10, while specific to animal dedications, offers timeless principles for contemporary believers regarding the integrity of our commitments to God. It challenges us to consider the seriousness with which we make promises, whether explicit vows or implicit dedications of our time, talents, or resources. This verse calls us to cultivate a heart of unwavering faithfulness, recognizing that what we commit to the Lord is sacred and should not be treated casually or subject to renegotiation based on convenience or changing desires. It encourages us to give our "firstfruits" and our "best" not just materially, but in every area of our lives, reflecting a genuine desire to honor God above all else, rather than seeking loopholes or attempting to offer less than what was initially purposed. Our dedication to Christ, our service in His kingdom, and our promises to Him should be marked by an unshakeable resolve, mirroring the inviolable nature of the vows in the Old Covenant.
Questions for Reflection
FAQ
What is the significance of "it and the exchange thereof shall be holy" if an exchange is forbidden?
This phrase highlights the severe consequence of violating the prohibition. The significance is twofold: First, it underscores God's absolute claim over anything dedicated to Him. Even an illicit attempt to alter a vow cannot undo the original dedication. The original animal remains holy, irrevocably set apart for God. Second, it acts as a penalty: the animal offered as an illegal exchange also becomes holy, meaning it too is consecrated to God and cannot be used for common purposes or redeemed. This effectively doubles the individual's obligation, preventing any benefit from the attempted manipulation and reinforcing the inviolability of the initial vow. It demonstrates that God's holiness and His ownership are not to be trifled with, and attempts to deceive or circumvent His laws result in greater, not lesser, obligation. This principle serves as a strong deterrent against dishonesty in vows and a powerful affirmation of divine ownership.
Christ-Centered Fulfillment
Leviticus 27:10, with its stern prohibition against altering or exchanging a dedicated animal, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Covenant system of vows and sacrifices, though pointing to the need for holiness and integrity, ultimately revealed humanity's inability to perfectly fulfill God's righteous demands. Jesus, however, is the perfect Lamb of God, the one who perfectly fulfilled every requirement of the Law, including the ultimate vow of obedience to the Father. His sacrifice on the cross was a singular, unalterable, and eternally sufficient offering, made "once for all" (as seen in Hebrews 7:27 and Hebrews 10:10). There is no need, nor possibility, to "alter" or "change" His sacrifice, for it was "good for a good"—a perfect, blemish-free offering that fully satisfied divine justice. Furthermore, just as dedicated animals became holy, believers in Christ are declared holy and set apart through His sanctifying work (see Hebrews 10:14). We are no longer bound by the shadows of Old Covenant vows but are called to a new covenant of grace, where our lives are a "living sacrifice, holy and pleasing to God" (Romans 12:1). Our dedication to Him is not based on our flawed vows, but on His perfect and unchangeable commitment to us, enabling us to live lives of integrity and faithfulness, empowered by His Spirit, as those who are truly His.