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 27:19 details a specific legal provision within the Mosaic Law concerning a field that had been consecrated to the Lord through a vow. This verse outlines the precise procedure and cost involved if the original dedicator wished to reclaim, or redeem, that field. It mandates that in addition to the field's assessed value, a 20% surcharge must be paid, thereby emphasizing the sanctity and seriousness of commitments made to God and affirming the divine claim over what was dedicated, even when reacquired.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the Book of Leviticus, transitioning from the elaborate sacrificial system and purity laws to regulations concerning vows, dedications, and the valuation of persons, animals, houses, and fields consecrated to God. This chapter underscores the practical implications of holiness in daily life, demonstrating how personal commitments to the Lord were to be managed with integrity and reverence. Verses 16-18 specifically detail the initial valuation of fields dedicated to the Lord, based on the amount of seed required for planting and its relation to the Year of Jubilee. Our verse, Leviticus 27:19, then provides the mechanism for redeeming such a field, followed by further regulations for fields that are not redeemed or are sold to another (Leviticus 27:20-25). The entire chapter reinforces the principle that what is vowed to God becomes sacred and is not to be treated lightly, reflecting God's meticulous concern for order and holiness in all aspects of Israelite life.
Historical & Cultural Context
Ancient Israelite society operated under a unique land tenure system, fundamentally rooted in the understanding that the land ultimately belongs to God, and its allocation to tribes and families was a stewardship. Vows and dedications were common religious practices, signifying a deep commitment or gratitude to God, often made in times of distress or thanksgiving. However, the law recognized that circumstances could change, necessitating a provision for redemption. The concept of adding a "fifth part" (or 20%) was not unique to this passage; it appears in other Levitical laws, such as restitution for trespass offerings or the redemption price for a firstborn animal. This surcharge served as a penalty or an additional contribution, emphasizing the cost associated with reversing a sacred dedication and ensuring that such actions were not taken flippantly. It reinforced the sanctity of the initial vow and God's sovereign claim over all things, ensuring that even in reacquisition, the divine prerogative was honored.
Key Themes
Leviticus 27:19 contributes significantly to several key themes woven throughout the Book of Leviticus and the Pentateuch. Foremost is the theme of Holiness and Consecration, emphasizing that anything dedicated to God is set apart and acquires a sacred status, not to be treated as common. This is intrinsically linked to the theme of Divine Ownership, as the land and indeed all things ultimately belong to Yahweh, and human possession is always a form of stewardship (as seen in Leviticus 25:23). The provision for redemption, coupled with a surcharge, highlights the theme of Integrity of Vows and Commitments, underscoring the seriousness with which God views human promises made to Him (a principle echoed in Deuteronomy 23:21 and Ecclesiastes 5:4-5). Finally, the concept of a "fifth part" payment reinforces the theme of Restitution and Justice, ensuring that reversal of a sacred act comes with a tangible cost, thereby upholding the sanctity of the initial dedication and the order of God's covenant community.
Exposition and Analysis
Key Word Analysis
This primitive root 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." When a field was "sanctified" to the Lord, it was formally declared devoted to God, removed from common use, and designated for sacred purposes or as a gift to the sanctuary. This act transformed its status, making it sacred property.
This primitive root signifies "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 this legal context, it refers to the specific act of reacquiring property that had been dedicated. It implies a restoration to its former status, but crucially, under specific, often costly, conditions that acknowledge its prior sacred dedication and the divine claim.
This ordinal number, derived from the word for "five," means "fifth; also a fifth." In the context of Leviticus 27:19, it specifically refers to "the fifth part," which is equivalent to 20% of the original valuation. This prescribed surcharge was a common feature in redemption and restitution laws, serving to underscore the seriousness of the transaction.
This noun, derived from a root meaning "to set in order," refers to "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 the monetary value assigned to the dedicated item (person, animal, house, or field) by the priest, according to the specific guidelines provided in the chapter. This established the base price for redemption.
This primitive root means "to rise (in various applications, literal, figurative, intensive and causative); abide, accomplish, [idiom] be clearer, confirm, continue, decree, [idiom] be dim, endure, [idiom] enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, [idiom] but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-) rise (up) (again, against), rouse up, set (up), (e-) stablish, (make to) stand (up), (as-, make) sure(-ly), (be) up(-hold, -rising)." In this context, it signifies that the field will be "established" or "confirmed" to the original owner, legally and irrevocably returned upon full payment.
Verse Breakdown
"And if he that sanctified the field"
This clause identifies the subject of the law: the individual who, of their own volition, made a vow and dedicated their field to the Lord. The act of "sanctifying" implies a solemn, intentional commitment, transforming the field's status from common property to sacred property, set apart for divine purposes.
"will in any wise redeem it"
This phrase indicates that the original dedicator has the option, though not an obligation, to buy back the field they consecrated. The inclusion of "in any wise" (from the Hebrew gâʼal indicating "at all" or "by any means") underscores the availability of this provision, highlighting God's mercy and flexibility within the law, allowing for changed circumstances.
"then he shall add the fifth [part] of the money of thy estimation unto it"
This is the core stipulation for redemption. The original dedicator must pay the field's assessed value ("thy estimation," determined by the priest according to specific criteria in the chapter) plus an additional 20% (the "fifth part"). This surcharge served multiple purposes: it discouraged rash vows, acted as a penalty for reversing a sacred commitment, and ensured that the act of reclaiming did not diminish the holiness or value of what was once set apart for God.
"and it shall be assured to him"
Upon the full and proper payment of the estimated value plus the 20% surcharge, the field would be legally and irrevocably returned to the original owner. This phrase guarantees the completion of the transaction and the restoration of ownership, signifying that the legal process has been fully satisfied and the field's status as common property is re-established for the original owner.
Literary Devices
Leviticus 27:19 primarily employs Legal Language, presenting a clear, prescriptive statute governing the redemption of consecrated property. The precise detailing of the "fifth part" and the "estimation" demonstrates the meticulous nature of the Mosaic Law in establishing equitable and just procedures. There is also an element of Consistency in the principle of adding a 20% surcharge, which is found in other restitution laws within the Pentateuch (e.g., for trespass offerings in Leviticus 5:16 or for redemption of firstborn animals in Numbers 18:16). This consistency reinforces the seriousness with which God viewed commitments and the importance of full restitution. Furthermore, the entire process of dedication and redemption carries Symbolism, representing the sacredness of vows, the cost inherent in reclaiming what has been devoted to God, and the divine ownership that undergirds all human possessions and commitments. The law functions as a Paradigm for understanding the gravity of promises made to God and the implications of seeking to reverse them.
Theological and Thematic Connections
Leviticus 27:19 profoundly illustrates the gravity of making vows and commitments to God, emphasizing that once something is consecrated, it acquires a sacred status that cannot be lightly reversed. The requirement of a 20% surcharge for redemption underscores the principle that there is a cost associated with reclaiming what was once dedicated to the Lord, serving as a deterrent against rash promises and a recognition of the sanctity of the initial act. This law also subtly points to God's ultimate ownership of all things, even as He provides a mechanism for human stewardship and reacquisition, always with a view to honoring His holiness. It highlights a divine balance of justice and mercy, where provision for restoration exists, but integrity in commitment is upheld. The law teaches that our relationship with God is not transactional in a flippant sense, but deeply relational, requiring faithfulness and respect for His divine authority and the sacredness of our promises.
Reflection and Application
While the specific legal framework of Leviticus 27:19 does not directly apply to Christians today, the underlying spiritual principles offer profound insights for our contemporary walk with God. This verse serves as a timeless reminder of the sanctity and seriousness of our commitments to the Lord, whether they are explicit vows (like marriage, baptism, or ordination) or implicit dedications of our time, talents, and resources. If we, like the Israelite who "sanctified the field," dedicate aspects of our lives to God—our careers, our families, our finances, our very selves—and then attempt to "redeem" or reclaim them for purely selfish purposes, there can be a spiritual "surcharge." This might manifest as a loss of spiritual blessing, a diminished sense of purpose, a fracturing of fellowship, or a need for deeper repentance and costly re-dedication. The law's provision for redemption, even with a cost, also highlights God's grace and willingness to allow for restoration, yet it always upholds the integrity of our initial dedication and His rightful claim. It calls us to a life of intentional faithfulness, where our "yes" to God is truly "yes," and our "no" is "no," reflecting the character of Christ.
Questions for Reflection
FAQ
What does "sanctified the field" mean in this context?
"Sanctified the field" means that the owner voluntarily set it apart or consecrated it to the Lord through a vow. This act designated the field as holy and devoted to God, typically for use by the sanctuary or priests, thereby changing its legal and spiritual status from common property to sacred property. This was a solemn act of dedication, placing the field under divine ownership or for divine service.
Why was a "fifth part" (20%) added to the estimation for redemption?
The addition of a "fifth part" (20%) served multiple purposes. Primarily, it emphasized the seriousness of the original vow and discouraged rash promises or flippant dedications. It acted as a form of restitution or a penalty for reversing a sacred dedication, acknowledging the cost of reclaiming something that had been formally given to God. This principle of a 20% surcharge is consistent with other laws in Leviticus and Numbers concerning restitution for trespass offerings or the redemption of a firstborn, reinforcing the idea that sacred obligations and their reversal come with a distinct, tangible cost, ensuring that God's holiness is upheld.
Does this law apply to Christians today?
While the specific details of Leviticus 27:19 regarding land redemption do not apply literally to Christians today under the New Covenant, the underlying theological and ethical principles remain highly relevant. These include the seriousness with which God views our vows and commitments (e.g., Ecclesiastes 5:4-5), the concept of God's ultimate ownership over all things, and the spiritual "cost" involved when we attempt to reclaim or withdraw what we have dedicated to Him. It encourages integrity, faithfulness, and a deep respect for our spiritual commitments, reminding us that our "yes" should be "yes" in Christ, as taught in 2 Corinthians 1:20.
Christ-Centered Fulfillment
Leviticus 27:19, with its emphasis on the cost of redemption for a consecrated field, powerfully foreshadows the ultimate and perfect redemption accomplished by Jesus Christ. In the Old Testament, the "sanctified" field, once set apart for God, required a costly payment to be "redeemed" by its original owner. This human act of redemption, burdened by a surcharge, highlights the inability of humanity to perfectly fulfill its vows or reclaim what was lost without significant personal cost. However, in Christ, we find a radical reversal and perfect fulfillment. Humanity, originally "sanctified" as God's image-bearers and placed in His good creation, fell into sin, becoming alienated and unable to redeem itself. It was not the original owner (humanity) who paid the "surcharge" to reclaim what was lost, but God Himself, through His Son. Jesus Christ is our ultimate Kinsman-Redeemer, who did not merely add a "fifth part" but paid the full and infinite price for our redemption with His own precious blood (1 Peter 1:18-19). He "redeemed us from the curse of the law" (Galatians 3:13), taking upon Himself the full penalty of sin. Unlike the Levitical law where the payment assures the field to the human owner, Christ's singular sacrifice assures us to God forever (Hebrews 10:14), making us His own possession, bought with a price (1 Corinthians 6:20). The shadow of a costly, human-initiated redemption in Leviticus points to the glorious reality of God's free, perfect, and divine redemption in Jesus, where the "surcharge" was paid by the Redeemer Himself, for our eternal benefit, securing our place in God's eternal kingdom (Ephesians 1:7).