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 27:2 introduces a unique category within Israelite law: the "singular vow" concerning persons, a voluntary act of consecration to the Lord. This verse initiates a detailed framework for how individuals could be dedicated to God's service, and crucially, how such a dedication could be redeemed through a fixed monetary valuation determined by the priest. It underscores God's acceptance of spontaneous, heartfelt devotion beyond mere obligation, while also providing a practical and merciful mechanism for fulfilling such profound commitments, emphasizing the inherent value of human life within the covenant.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book of Leviticus, which meticulously details the laws of holiness, offerings, and priestly duties. While the preceding chapters primarily focus on mandatory rituals and sacrifices (such as burnt offerings, grain offerings, peace offerings, and sin offerings), Chapter 27 shifts focus entirely to voluntary acts of devotion: vows and dedications. This placement at the culmination of the legal codes suggests a capstone, moving from communal obligation to individual, heartfelt commitment. It provides a practical mechanism for Israelites to express profound personal devotion to God beyond their regular obligations, allowing them to consecrate property, animals, or even persons to the Lord, thereby completing the spectrum of their covenant relationship and demonstrating a holistic approach to holiness.
Historical & Cultural Context
In the ancient Near East, vows were a common practice, often involving promises made to deities in exchange for favor or in thanksgiving. However, the Israelite system, as presented in Leviticus, was unique in its ethical framework and the integral role of the priesthood. The "singular vow" concerning persons did not imply literal human sacrifice, which was strictly forbidden and considered an abomination (Deuteronomy 18:10). Instead, it referred to a dedication of an individual, perhaps for temporary service at the tabernacle (like Hannah dedicating Samuel to the Lord in 1 Samuel 1:11) or a symbolic consecration. Given the impracticality of widespread, permanent personal service, the law provided a mechanism for redemption through monetary payment. This system, detailed in the subsequent verses (Leviticus 27:3-8), established fixed values based on age and gender, reflecting societal roles and physical capabilities. This ensured that the vow could be fulfilled even if direct physical service was not feasible, underscoring God's desire for genuine commitment and the immense value He placed on human life, providing a way to "redeem" what was vowed.
Key Themes
This verse, and the chapter it introduces, contributes to several key themes found throughout Leviticus and the Pentateuch. Firstly, it highlights the theme of voluntary devotion and personal initiative in worship, contrasting with the many obligatory laws. Secondly, it reinforces the sanctity and value of human life, as persons are not literally sacrificed but are given a monetary "estimation" for redemption, underscoring God's high regard for His image-bearers. Thirdly, it speaks to the theme of divine ownership and consecration, reminding Israel that all things, including persons, ultimately belong to the Lord and can be set apart for His purposes. Finally, the role of the priest in determining the "estimation" reinforces the theme of divine order and priestly mediation in the covenant relationship, ensuring fairness and adherence to God's prescribed ways. These themes collectively deepen the understanding of Israel's covenant relationship with a holy God who desires both obedience and heartfelt commitment, as seen in passages detailing the laws of holiness.
Exposition and Analysis
Key Word Analysis
From the primitive root nādar, meaning "to promise (to God)," this term refers to a solemn, voluntary pledge or promise made to the Lord. Unlike obligatory sacrifices or tithes, a neder was an act of supererogation, originating from a worshiper's personal initiative and devotion. It signified a deliberate setting apart of something or someone for sacred purposes, demonstrating a profound level of commitment and gratitude to the Lord.
A primitive root meaning "to separate, i.e. distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful." When used with "vow," it emphasizes the unique, extraordinary, or specific nature of the commitment. It suggests a vow that is distinct from common offerings, often made in response to a specific divine act or a profound personal desire to honor God.
From the root ʻārak, meaning "to arrange, set in order, estimate," this word refers to a valuation, assessment, or price. In this context, it highlights the crucial role of the priest, acting under divine instruction, in determining the monetary value of the vowed person. This was not an arbitrary human judgment but an application of the fixed scale of values detailed in the subsequent verses (Leviticus 27:3-8). This system ensured fairness and consistency, providing a structured way to redeem a vowed person if direct service was not practical or desired, thereby allowing the vow to be fulfilled through an equivalent payment.
Verse Breakdown
"Speak unto the children of Israel, and say unto them,"
This is a common introductory formula in Leviticus, indicating that the following instructions are divine commands given through Moses to the entire Israelite community. It underscores the authoritative and communal nature of these laws, even for voluntary acts, ensuring that all within the covenant community understand and can participate in these sacred practices.
"When a man shall make a singular vow,"
This clause establishes the condition for the subsequent rules. It specifies a voluntary act ("shall make a singular vow") initiated by an individual ("a man," implying any Israelite, male or female, capable of making such a commitment, as seen in the broader context of vows). The "singular vow" differentiates it from regular, obligatory offerings, marking it as a special, often deeply personal, dedication that goes beyond the ordinary requirements of the law.
"the persons [shall be] for the LORD by thy estimation."
This is the core declaration of the verse. It states that individuals (or their monetary equivalent) can be dedicated "for the LORD," meaning consecrated to Him or His service. The phrase "by thy estimation" immediately introduces the mechanism for fulfilling such a vow: a monetary valuation determined by the priest. This indicates that while the dedication was to the Lord, its practical fulfillment often involved a financial redemption, rather than literal, lifelong service, highlighting God's practical accommodation for His people and His desire for the vow to be honored in a feasible manner.
Literary Devices
Leviticus 27:2 primarily employs Legal Formula and Prescriptive Language. The opening phrase, "Speak unto the children of Israel, and say unto them," is a classic Legal Formula found throughout the Pentateuch, immediately establishing the divine authority and the binding nature of the subsequent instruction. This Prescriptive Language dictates precisely how vows concerning persons are to be handled, leaving no ambiguity about the process and ensuring orderly execution within the community. The verse also exhibits a form of Metonymy, where "the persons" implicitly stands for the value of the persons, as the subsequent verses clarify that it is their monetary equivalent that is consecrated or redeemed. This sets up a system where the intent of dedication is paramount, even if the form of dedication is financial, allowing for practical fulfillment while upholding the sanctity of the vow.
Theological and Thematic Connections
Leviticus 27:2 speaks to the profound theological principle of voluntary dedication and the sanctity of human life within God's covenant. It reveals a God who not only commands obedience but also welcomes and provides a framework for spontaneous, heartfelt devotion. The system of valuation and redemption underscores that while God desires total commitment, He also provides practical means for fulfilling vows, recognizing the complexities of human life and the impracticality of literal, lifelong service for every vowed person. This passage subtly teaches that everything ultimately belongs to God, and acts of consecration, whether of property or persons, are a recognition of His ultimate ownership and a demonstration of a worshiper's profound devotion and gratitude.
Reflection and Application
While the specific practice of vowing persons is no longer observed in the same manner under the New Covenant, Leviticus 27:2 offers timeless principles for contemporary believers regarding our commitment to God. It challenges us to consider the depth of our voluntary devotion, moving beyond mere obligation to sincere, heartfelt dedication. Are we willing to set apart our lives, talents, and resources "for the LORD," not out of compulsion, but out of genuine love and gratitude for His grace? The emphasis on "estimation" and redemption reminds us that God values our lives immensely and provides pathways for our devotion to be expressed practically, even when direct, full-time service might not be feasible. It prompts us to consider how we "value" our own lives and possessions in relation to God's purposes, encouraging a posture of stewardship where everything we have is seen as belonging to Him, to be used for His glory and the advancement of His kingdom. Our lives, indeed, are a living sacrifice, holy and pleasing to God, which is our spiritual worship.
Questions for Reflection
FAQ
What exactly does it mean for "persons [to be] for the LORD" in this context?
In Leviticus 27:2, "persons [shall be] for the LORD" does not imply human sacrifice or permanent servitude in the modern sense, both of which were anathema in Israelite law. Instead, it refers to a dedication or consecration of an individual (or their value) to God's service or purposes. This could involve temporary service at the tabernacle (as seen with Samuel in 1 Samuel 1:22-28) or, more commonly, a symbolic dedication that was fulfilled through a monetary payment. The subsequent verses in Leviticus 27 clarify that a fixed monetary value was assigned to individuals based on age and gender, allowing for the "redemption" of the vowed person. This ensured that the vow could be fulfilled without requiring literal, lifelong service, highlighting God's desire for genuine commitment and His provision for practical fulfillment within the covenant.
Why was there a monetary "estimation" for persons vowed to the Lord?
The monetary "estimation" (or valuation) was a practical and merciful provision within the law, recognizing that it was not always feasible or desirable for individuals to literally serve at the tabernacle or sanctuary for an indefinite period. Instead, the vow could be fulfilled by contributing an equivalent monetary value to the sanctuary treasury. This system, detailed in Leviticus 27:3-8, provided a standardized way to quantify the dedication, ensuring fairness and preventing arbitrary valuations. It allowed individuals to express their profound devotion to God even if direct personal service was not possible, emphasizing that the intent of the vow was paramount, and God provided a way for it to be honored while upholding the sanctity and value of human life. This provision demonstrated God's wisdom in accommodating human limitations while still facilitating expressions of deep piety.
Christ-Centered Fulfillment
Leviticus 27:2, with its emphasis on the dedication and "estimation" of persons, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament law provided a system for human beings to be valued and redeemed by monetary payment, Christ himself is the ultimate "person" dedicated to the Lord, not by human vow, but by divine purpose and eternal covenant (Isaiah 42:1 and John 17:4). More profoundly, He is the one who pays the immeasurable "estimation" for humanity. We, who were once enslaved to sin and "vowed" to death, are now redeemed, not with perishable things like silver or gold, but with the precious blood of Christ, "as of a lamb without blemish and without spot" (as declared in 1 Peter 1:18-19). His life, perfectly consecrated to the Father, became the ultimate ransom, allowing us to be set apart "for the Lord" in a new covenant, not through our own insufficient vows or estimations, but through His perfect sacrifice and resurrection. Through Christ, we are not merely redeemed from something, but redeemed for God, becoming His treasured possession and a people zealous for good works (Titus 2:14). Our dedication to God now flows from His prior, perfect dedication of Himself for us, enabling us to present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship (Romans 12:1).