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 27:13 details a specific provision within the laws governing vows and dedications to the Lord, outlining the terms for redeeming an item or person previously consecrated. If an individual desires to repurchase something that has been dedicated and subsequently valued by the priest, an additional twenty percent (a fifth part) of that estimated value must be added to the redemption price. This regulation profoundly underscores the solemnity of vows made to God, the inherent sanctity of dedicated items, and the tangible cost associated with retracting a commitment made to the divine.
Context
Literary Context
Leviticus 27 functions as the concluding chapter of the book of Leviticus, serving as a comprehensive appendix to the preceding laws concerning holiness, sacrifices, and the priestly system. While much of Leviticus focuses on mandatory offerings, ritual purity, and the covenant obligations of Israel, chapter 27 shifts its focus to voluntary acts of devotion, specifically vows and dedications. These acts allowed Israelites to consecrate persons, animals, houses, or fields to the Lord, demonstrating their devotion beyond the required sacrifices. The chapter meticulously details how these vows were to be assessed by a priest and, crucially, how they could be redeemed. Verse 13 specifically falls within the section addressing the redemption of dedicated items, following the general rules for valuation (see Leviticus 27:1-12) and preceding rules for tithes and firstborns (see Leviticus 27:30-34). The inclusion of this redemption penalty reinforces the binding nature of such vows, ensuring they were not made lightly or broken without significant consequence.
Historical & Cultural Context
In ancient Israel, vows were solemn promises made to God, often in exchange for divine favor, as an expression of gratitude, or as a spontaneous act of devotion. They were considered extremely serious and legally binding, reflecting the high value placed on integrity, faithfulness, and the sanctity of one's word within the covenant community. The Mosaic Law, as seen in passages like Deuteronomy 23:21-23, emphasized the imperative to fulfill vows without delay. The concept of "redemption" (גָּאַל, ga'al) was deeply embedded in Israelite society, encompassing the buying back of property, slaves, or even family members, often involving a kinsman-redeemer. In the context of dedicated items, the priest acted as the impartial arbiter, setting the "estimation" or value according to prescribed criteria. The requirement to add a "fifth part" (20%) was not unique to this law; it appears elsewhere in the Pentateuch as a consistent penalty for various transgressions, such as unintentional trespasses against the Lord's holy things (see Leviticus 5:16) or fraud (see Numbers 5:7). This consistent penalty underscores a fundamental legal and theological principle: changing one's mind or failing to uphold a sacred obligation incurred a financial consequence, reinforcing the sanctity of the vow and the Lord's absolute ownership.
Key Themes
Leviticus 27:13 contributes significantly to several key themes prevalent throughout the book of Leviticus and the broader Pentateuch. Firstly, it highlights the Sanctity and Binding Nature of Vows made to God. While vows were voluntary, once made, they became a sacred obligation, reflecting the seriousness with which God regards human promises, especially those directed toward Him. This theme is echoed in Ecclesiastes 5:4-5, which warns against rash promises. Secondly, the verse underscores God's Ultimate Ownership and Holiness. Even items voluntarily dedicated to the Lord were understood to become His property, and reclaiming them required a payment that acknowledged His prior claim and the sacredness of what was consecrated. This aligns with the broader theme of God's sovereignty over all creation, as seen in Psalm 24:1. Thirdly, the "fifth part" penalty reinforces the theme of Restitution and Consequences for Covenant Unfaithfulness. It teaches that there is a tangible cost for altering or reversing a commitment made to God, serving as a deterrent against treating sacred obligations lightly, a principle also seen in laws regarding trespasses against holy things in Leviticus 5:16.
Exposition and Analysis
Key Word Analysis
H1350 is a primitive root meaning "to redeem (according to the Oriental law of kinship), i.e.; to be the next of kin (and as such to buy back a relative's property, marry his widow, etc.); [idiom] in any wise, [idiom] at all, avenger, deliver, (do, perform the part of near, next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger." In the context of Leviticus 27, it refers specifically to the act of repurchasing something that has been consecrated or dedicated to the Lord. The use of gâʼal here highlights a transactional process where a price is paid to revert the dedicated item to private ownership, implying that the item, once dedicated, legally belonged to God. The act of redemption is not merely a cancellation of the vow but a formal, costly process to retrieve what was given.
H6187 is from עָרַךְ; meaning "a pile, equipment, estimate; equal, estimation, (things that are set in) order, price, proportion, [idiom] set at, suit, taxation, [idiom] valuest." This noun refers to the monetary value or assessment placed upon the dedicated item by the priest. The priest's role was crucial as an impartial arbiter, ensuring a fair and consistent valuation according to the established criteria outlined in the preceding verses of Leviticus 27. This "estimation" formed the base price for redemption, to which the additional fifth part would be added.
Verse Breakdown
"But if he will at all redeem it"
This opening conditional clause establishes the possibility of redemption, acknowledging that while dedication was a serious commitment, the law provided a mechanism for an individual (either the original dedicator or another party) to reclaim the consecrated item. The emphatic phrase "at all redeem" (using an infinitive absolute for emphasis) underscores the deliberate and intentional desire to reverse the dedication, implying a strong will to do so despite the sacred nature of the initial vow. It highlights that this is not a casual decision but a weighty one.
"then he shall add a fifth [part] thereof unto thy estimation"
This specifies the mandatory surcharge or penalty for redemption. "A fifth part" translates to 20% of the priest's original "estimation" (valuation). This additional cost served multiple purposes: it acted as a deterrent against making hasty or insincere vows, reinforced the seriousness of breaking or altering a sacred commitment, and compensated for the "loss" to the sanctuary that would have accrued from the dedicated item. It also underscored that dedicated items, once given to God, were not to be treated as casually as common property, and that God's claim on them was paramount, even in their return to secular use.
Literary Devices
Leviticus 27:13 primarily employs Legal Language, characterized by its precise, prescriptive, and conditional structure ("But if... then..."). This unambiguous phrasing is typical of the Mosaic Law, designed to provide clear guidelines for Israelite conduct and religious practice. The verse functions as a specific Statute within the broader legal framework concerning vows and dedications, outlining a particular scenario and its prescribed consequence. The consistent application of the "fifth part" penalty across various laws (e.g., for trespasses or fraud) demonstrates Repetition of a legal principle, emphasizing the concept of restitution and penalty for failing to uphold one's obligations, whether to God or to fellow Israelites. Furthermore, the act of redemption itself, with its added cost, carries rich Symbolism: it represents the tangible cost of changing one's mind regarding a sacred commitment and reinforces the idea that what is given to God is not easily reclaimed, highlighting His ultimate ownership and the sanctity of dedicated things.
Theological and Thematic Connections
Leviticus 27:13 profoundly underscores the seriousness with which God views vows and commitments made to Him. It teaches that while voluntary, such dedications are binding and carry significant spiritual weight. The requirement of an additional 20% for redemption serves as a tangible penalty, reinforcing the principle that promises made to the Lord are not to be taken lightly or rescinded without consequence. This law reflects God's holiness and His expectation of integrity and faithfulness from His people, reminding them that their words and actions have eternal implications when directed toward Him. It also implicitly affirms God's ultimate ownership over all things, even those voluntarily dedicated to Him, as their redemption still requires a payment that acknowledges His prior claim and the sanctity of what was once set apart for Him.
Reflection and Application
Leviticus 27:13, though rooted in the Old Covenant's specific legal framework, offers timeless principles for contemporary believers. It challenges us to consider the gravity of our commitments, particularly those made to God. Whether it's a baptismal vow, a pledge of service, a promise in prayer, or a dedication of our time, talents, or resources, this verse reminds us that God takes our words seriously. It encourages a spirit of integrity and faithfulness, urging us to count the cost before making commitments and to diligently fulfill them once made. The "fifth part" penalty serves as a stark reminder that there can be spiritual consequences—a "cost"—when we retract or fail to follow through on our dedicated intentions. This should prompt us to approach our walk with God with intentionality, ensuring that our "yes" means yes and our "no" means no, reflecting the unwavering faithfulness of God Himself. Our dedication to God should be a joyful, wholehearted offering, not something we seek to reclaim or diminish without a clear understanding of the spiritual implications.
Questions for Reflection
FAQ
Why was a 20% penalty required for redemption of dedicated items?
The 20% penalty (a "fifth part") for redeeming a dedicated item in Leviticus 27:13 served several crucial purposes within the Israelite legal and theological framework. Firstly, it reinforced the seriousness and binding nature of vows made to the Lord. Once something was dedicated, it was considered sacred and belonged to God. The penalty discouraged hasty or insincere vows, making it financially costly to retract a commitment. Secondly, it acted as a form of restitution or compensation for the "loss" to the sanctuary. If an item was dedicated, it was meant to be used for sacred purposes or sold for the benefit of the tabernacle/temple. Redeeming it meant diverting that benefit, and the 20% compensated for this. Thirdly, it underscored God's ultimate ownership and holiness. Even if an item was returned to private use, the additional payment acknowledged that it had been consecrated to the Lord and that His claim was paramount. This "fifth part" penalty was a consistent legal principle found in other laws concerning restitution for unintentional trespasses against holy things (see Leviticus 5:16) or fraud (see Numbers 5:7), indicating a standard legal consequence for actions that diminished God's due or violated a sacred trust.
Christ-Centered Fulfillment
Leviticus 27:13, with its emphasis on redemption and the cost associated with it, finds its ultimate and glorious fulfillment in Jesus Christ. While the Old Testament law describes a human effort to redeem what was dedicated, often involving a penalty for reclaiming, Christ is the perfect Kinsman-Redeemer who paid the ultimate price not to reclaim what was merely dedicated, but to redeem humanity from the bondage of sin and death. We, by our very nature, were "sold under sin" (as described in Romans 7:14) and utterly incapable of redeeming ourselves or paying the "fifth part" of our infinite debt. Jesus, however, "redeemed us from the curse of the law by becoming a curse for us" (as proclaimed in Galatians 3:13), offering His own sinless life as the perfect, once-for-all sacrifice (as revealed in Hebrews 9:12). His redemption was not a costly reversal of a vow, but a gracious, complete, and eternally effective act of love, securing our freedom and adoption into God's family (as celebrated in Ephesians 1:7). Through Christ, we are not merely "bought back" to our former state, but transformed into new creations (as taught in 2 Corinthians 5:17), dedicated to God not by human vow, but by divine grace and the indwelling Spirit, a dedication that requires no additional payment because Christ's sacrifice was perfectly sufficient.