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 27:14–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is the law concerning real estates dedicated to the service of God by a singular vow.
I.Suppose a man, in his zeal for the honour of God, should sanctify his house to God (Lev 27:14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, Kg1 15:15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, Lev 27:15. To him that was necessitous God would abate the estimation (Lev 27:8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.
II.Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.
1.If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man's family. But he might sanctify or dedicate only some part of it, Lev 27:16. And in that case,
(1.)The land was to be valued (as our countrymen commonly compute land) by so many measures' sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Eze 45:11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exo 16:36), was valued at fifty shekels, a moderate price (Lev 27:16), and that if it were sanctified immediately from the year of jubilee, Lev 27:17. But, if some years after, there was to be a discount accordingly, even of that price, Lev 27:18. And,
(2.)When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer's sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, Lev 27:19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, Lev 27:20, Lev 27:21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.
2.If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, Lev 27:22, Lev 27:24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, Co1 16:2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mar 7:11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (Lev 27:25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exo 30:13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel's visionary temple (Eze 45:12), to denote that the gospel should reduce things to their ancient standard.
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Summary
Leviticus 27:15 delineates a precise legal provision within Israel's covenant framework, detailing the conditions for redeeming a house that an individual had previously consecrated to the Lord through a vow. This verse stipulates that if the original owner wishes to reclaim their dedicated dwelling, they must not only pay its assessed monetary value but also add an additional fifth (20%) of that valuation. This regulation underscores the profound seriousness of vows made to God, affirming His sovereign claim over all things dedicated to Him, and establishing a tangible cost for reversing such a sacred commitment.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book, providing a series of supplementary laws concerning vows and dedications, which complement the preceding discussions on holiness, sacrifice, and ritual purity. Following the detailed instructions for the Day of Atonement and various festivals, this chapter transitions to the practical implications of personal devotion and commitment, categorizing dedications into persons (Leviticus 27:2-8), animals (Leviticus 27:9-13), and property—specifically houses (Leviticus 27:14-15) and fields (Leviticus 27:16-25). Verse 15, therefore, is an integral part of this final legal section, applying the general principle of redemption with a surcharge, previously introduced for dedicated persons and animals, to the specific case of a house. The consistent application of the "fifth part" (or 20%) surcharge across different categories of dedicated items highlights a unifying principle of seriousness and cost associated with reclaiming what has been set apart for God.
Historical & Cultural Context
In ancient Israel, vows were solemn promises made to God, often in times of distress or thanksgiving, indicating a deep commitment of a person or property to the Lord. Such dedications were not taken lightly, as they involved God's holy name and the sacred space of the sanctuary. Houses, being valuable and permanent assets, represented significant wealth and stability for a family. When a house was "sanctified" or dedicated, it typically meant it was given to the sanctuary, falling under the administration of the priests. The concept of "estimation" (Hebrew: 'erek) implies a formal assessment of value, likely conducted by the priests, ensuring fairness and preventing arbitrary pricing. The provision for redemption, even with a surcharge, demonstrates a compassionate aspect of the law, allowing for personal circumstances while still upholding the sanctity of the vow and the Lord's ownership. This surcharge, or "fifth part," was a common feature in Israelite law, appearing in contexts of restitution for trespass against the Lord's holy things, as seen in Leviticus 5:16 and Numbers 5:7, reinforcing the idea that reclaiming what belongs to God, or making amends for a wrong, always incurs an additional cost.
Key Themes
This verse contributes significantly to several key themes pervasive throughout the book of Leviticus. Foremost is the theme of Holiness, emphasizing that what is dedicated to God becomes holy and thus requires special handling and reverence. The act of "sanctifying" a house transforms its status, reflecting the broader call for Israel to be a holy nation set apart for God. Secondly, the theme of Covenant Faithfulness and Vows is prominent; the law underscores the gravity of promises made to God, treating them as binding commitments. The provision for redemption, though costly, demonstrates God's gracious allowance for human fallibility while still upholding the integrity of the vow. Finally, the concept of Divine Ownership and Stewardship is reinforced, as the surcharge for redemption highlights that anything dedicated to God is ultimately His, and reclaiming it involves acknowledging His prior claim and the sacredness of His possession. This principle extends to all aspects of Israelite life, reminding them that all they possess is ultimately from the Lord.
Exposition and Analysis
Key Word Analysis
This verb (H6942) means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); appoint, bid, consecrate, dedicate, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly." In Leviticus 27:15, it signifies the deliberate act by which an owner formally dedicates their house to the Lord, thereby transferring its status from common property to sacred property. This act makes the house "holy to the Lord," implying it is now under divine ownership and separated for sacred purposes, much like other items consecrated for temple service.
This primitive root (H1350) means "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." Here, it refers to the specific legal process by which the original owner can reclaim possession of the house they had previously dedicated. The act of gâʼal always implies a cost or payment to restore something to its original state or owner, highlighting the serious nature of the initial dedication and the value placed on what is consecrated to God.
This noun (H6187) means "a pile, equipment, estimate; equal, estimation, (things that are set in) order, price, proportion, [idiom] set at, suit, taxation, [idiom] valuest." In Leviticus 27, the "estimation" was typically determined by a priest (Leviticus 27:8), ensuring an impartial and authoritative appraisal of the dedicated item's market value. This valuation served as the baseline for the redemption price, to which the additional fifth part would be added, underscoring the formal and legal nature of the transaction.
Verse Breakdown
"And if he that sanctified it will redeem his house"
This clause establishes the premise: an individual who previously made a vow to dedicate their house to the Lord now desires to reclaim it. The phrase "his house" emphasizes that the property originally belonged to the individual before its consecration, and it is this specific individual who has the right to redeem it. The verb "redeem" (Hebrew: gâʼal) immediately signals that this process is not a simple reversal but involves a formal transaction, implying a cost and legal procedure.
"then he shall add the fifth [part] of the money of thy estimation unto it"
This is the core stipulation for redemption. The "fifth part" (Hebrew: chămîyshîy, H2549), literally "its fifth," refers to an additional 20% of the house's assessed value. This surcharge is added to the original "estimation" (the determined monetary value, Hebrew: keçeph, H3701, for "money" and ʻêrek, H6187, for "estimation") of the house. This additional cost serves as a deterrent against impulsive vows, reinforces the seriousness of dedication, and acknowledges the sacred nature of what was once set apart for God, acting as a premium for reclaiming something that had become holy.
"and it shall be his."
This concluding phrase confirms the outcome of the redemption process. Once the full payment—the estimated value plus the 20% surcharge—is made, the house reverts to the full and undisputed ownership of the original dedicator. This signifies the completion of the legal transaction and the restoration of the property to its former status as common, rather than sacred, property, demonstrating that the law provides a means for reversal, but not without significant recognition of God's prior claim.
Literary Devices
Leviticus 27:15 primarily employs Legal Formulation, characteristic of the entire book of Leviticus, presenting a clear, concise, and prescriptive rule. The language is direct and unambiguous, leaving no room for misinterpretation regarding the conditions for redemption. The phrase "fifth part" functions as a Formulaic Expression, appearing repeatedly throughout Leviticus 27 and other legal texts (e.g., Leviticus 5:16), thereby creating a sense of consistency and reinforcing the principle that reclaiming or atoning for something dedicated or wronged always involves an additional cost. Furthermore, the entire process of dedication and redemption carries significant Symbolism. The act of "sanctifying" symbolizes the transfer of ownership and purpose to God, while the "redemption" process, particularly with the added surcharge, symbolizes the gravity of vows and the holiness of what belongs to the Lord, emphasizing that divine ownership is not easily relinquished or reversed without significant cost.
Theological and Thematic Connections
Leviticus 27:15 profoundly illustrates God's sovereignty and the seriousness with which He regards human vows and commitments. The principle that what is dedicated to the Lord becomes holy and requires a costly process to reclaim underscores divine ownership over all things and the sacredness of promises made to Him. This passage teaches that while God graciously provides a way for redemption, it is never without consequence, reinforcing the value He places on our pledges and the sanctity of His claim. The "fifth part" surcharge serves as a tangible reminder that commitments to God are weighty and not to be entered into lightly or reversed without acknowledging the sacredness of the initial dedication. It highlights God's demand for integrity and faithfulness in all areas of life, especially in matters of spiritual devotion.
Reflection and Application
Leviticus 27:15, though rooted in ancient Israelite law, offers timeless principles for contemporary believers concerning the nature of our commitments to God. It challenges us to consider the seriousness with which we make vows, whether explicit or implicit, regarding our time, talents, resources, or even our very lives. The "fifth part" surcharge serves as a powerful reminder that there is a cost associated with reclaiming what we have dedicated to the Lord, or with neglecting the promises we have made to Him. This should lead us to a deeper reverence for God's holiness and a more thoughtful approach to our spiritual disciplines and pledges. It calls us to live lives of integrity, where our words and actions align with our stated devotion to Christ, understanding that God takes our promises seriously and expects faithfulness. This verse encourages us to count the cost before making commitments to God and to honor those commitments with diligence and humility, recognizing that our dedication is a response to His prior claim on our lives.
Questions for Reflection
FAQ
Why was a "fifth part" (20%) added to the estimation for redemption?
The addition of a "fifth part," or 20%, served multiple purposes, both theological and practical. Theologically, it underscored the seriousness of the vow and the sanctity of what had been dedicated to God. Once an item was consecrated, it became "holy to the Lord," and reclaiming it was not a simple reversal but a transaction that acknowledged God's prior claim and the sacredness of the dedicated item. Practically, it likely discouraged impulsive vows and prevented individuals from lightly dedicating items only to reclaim them later without consequence. It acted as a premium or surcharge, similar to a fine, ensuring that the act of redemption was costly and reflective of the value God placed on what was set apart for Him. This principle is also seen in other restitution laws, such as when a person wronged their neighbor and had to add a fifth part to the restitution (e.g., Numbers 5:7).
Christ-Centered Fulfillment
While Leviticus 27:15 describes the redemption of a physical house with a monetary surcharge, it powerfully foreshadows the ultimate redemption wrought by Jesus Christ, though with a profound difference. In the Old Testament, humans dedicated property to God, and then had to pay a price to redeem it. In the New Testament, humanity, enslaved by sin and alienated from God, is the "property" that needs redemption, and it is God Himself, in Christ, who pays the ultimate, immeasurable price. We were "sold under sin" (Romans 7:14), but Christ, through His sacrificial death on the cross, became our kinsman-redeemer (Hebrew: gâʼal), paying the ultimate "estimation" for our freedom. Unlike the earthly redemption which required an additional "fifth part" from the human owner, Christ's redemption is a perfect, complete, and free gift to us, purchased by His own blood, which was the infinite "cost" (Ephesians 1:7; 1 Peter 1:18-19). We, who were once alienated, are now bought back and belong to God as His treasured possession (Titus 2:14). The Old Testament law highlights the seriousness of dedication and the cost of reversal; the New Testament reveals the immeasurable cost God paid to redeem us fully and permanently, not from a vow, but from the bondage of sin and death, making us eternally His. This divine act of redemption ensures that those who are in Christ are truly His, not by a temporary transaction, but by an everlasting covenant sealed by His perfect sacrifice.