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 27:4 details the specific monetary valuation for a female individual, aged twenty to sixty years old, who has been dedicated to the Lord through a voluntary vow. This verse is an integral part of Leviticus 27, which functions as an appendix to the Mosaic Law, establishing precise regulations for the estimation and redemption of persons, animals, and property vowed to God. It underscores the meticulous nature of divine law in providing a structured and equitable system for fulfilling sacred commitments, reflecting the socio-economic realities of ancient Israel while ensuring order and fairness within the community.
Context
Literary Context
Leviticus 27 serves as a concluding chapter to the Book of Leviticus, shifting focus from the detailed laws of ritual purity, sacrifices, and holy days (chapters 1-26) to the practical administration of voluntary vows. This chapter acts as a legal appendix, providing a framework for Israelites who wished to dedicate themselves, their family members, animals, or possessions to the Lord. Verses 1-8 specifically address the "estimation" or fixed monetary valuation of persons vowed. This system allowed individuals to dedicate a person (often for service at the sanctuary, though not as permanent servitude) and then redeem them with a monetary payment. Leviticus 27:4 directly follows the valuation for a male of the same age range (20 to 60 years old) in Leviticus 27:3, which set the value at fifty shekels of silver. This immediate juxtaposition highlights the comparative nature of these valuations, underscoring the gender-based distinctions within the Mosaic Law's economic framework.
Historical & Cultural Context
In ancient Israel, as in many ancient Near Eastern societies, societal roles and economic contributions were often differentiated by gender. Men were typically engaged in physically demanding agricultural labor, military service, and public life, which contributed to a higher perceived economic value in terms of labor capacity or potential earnings in a system of monetary redemption. Women, while indispensable to the household economy, child-rearing, and community well-being, often engaged in different forms of labor that might have been valued differently within a monetary redemption system designed for temple service or financial contribution. It is crucial to understand that these valuations in Leviticus 27 were not statements on the inherent spiritual worth or dignity of individuals in God's eyes, but rather practical, socio-economic assessments for the specific purpose of monetary redemption within a particular cultural and economic context. The system provided a standardized, objective scale for fulfilling vows, preventing arbitrary valuations and ensuring fairness in transactions involving sacred commitments to the sanctuary.
Key Themes
Leviticus 27:4 contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it emphasizes the sanctity and seriousness of vows made to God. Vows were not trivial promises but sacred commitments requiring concrete fulfillment, whether through direct dedication or monetary redemption, underscoring God's demand for integrity in worship. Secondly, the chapter highlights God's meticulous concern for order and justice in all aspects of Israelite life, including financial transactions related to sacred dedications. The precise valuations prevented arbitrary pricing and ensured equity. Thirdly, the concept of "estimation" and "redemption" subtly foreshadows the broader biblical theme of redemption, where a price is paid to set something or someone free. While specific to ancient Israelite economic practice, the underlying principle resonates with the ultimate redemption offered through Christ, as seen in passages like Ephesians 1:7. The differential valuations also invite reflection on societal value versus inherent worth, a theme that finds its ultimate resolution in the New Testament's declaration of equality in Christ (Galatians 3:28).
Exposition and Analysis
Key Word Analysis
From the root נָקַב (nāqab), meaning "to pierce" or "to designate," this term specifically refers to a woman or female individual, distinguished by her sexual form. In the context of Leviticus 27:4, it denotes a human female who has been "vowed" or consecrated to the Lord. The specific age range (20-60 years old) for this valuation implies an individual in their prime, capable of contributing labor or service. The distinct valuation for a female, as opposed to a male, highlights the ancient Israelite societal structure where gender roles often dictated perceived economic contribution and, consequently, monetary estimation in such legal contexts.
Derived from the verb עָרַךְ (ʻārak), meaning "to arrange, set in order, estimate, value," this noun refers to the fixed monetary value or assessment assigned to a person or item dedicated by vow. It is not an arbitrary price but a divinely ordained, standardized sum. This "estimation" served as the redemption price, allowing the vower to "buy back" the dedicated person or item, thereby fulfilling the vow without permanently parting with the dedicated entity. It underscores God's meticulous provision for order and fairness in the handling of sacred vows, ensuring that dedications were handled with precision and accountability.
From the verb שָׁקַל (shāqal), meaning "to weigh," this term refers to a standard unit of weight and currency in the ancient Near East, typically a specific weight of silver. In the Mosaic Law, the shekel was often standardized to the "shekel of the sanctuary" (e.g., Exodus 30:13). The mention of "thirty shekels" here specifies the exact amount of silver required for the redemption of a vowed female. This precise numerical value is significant, as it appears in other critical biblical contexts, notably as the compensation for a gored slave in Exodus 21:32 and, most famously, as the price for which Judas Iscariot betrayed Jesus.
Verse Breakdown
"And if it [be] a female"
This introductory clause establishes the specific demographic for the valuation being addressed. It refers to a person who has been vowed or consecrated to the Lord, specifically identifying her gender as female. The preceding verses in Leviticus 27 establish the age categories for vowed persons, and this clause specifies the gender within the 20-60 year old bracket, which was considered the period of peak physical capacity and economic productivity in ancient societies.
"then thy estimation shall be thirty shekels"
This is the legal stipulation, setting the precise monetary value for redeeming a vowed female. The "thirty shekels" of silver is the fixed price that the vower must pay to the sanctuary to fulfill their vow and redeem the individual. This amount is notably less than the fifty shekels prescribed for a male of the same age range in Leviticus 27:3, reflecting the socio-economic context where men were typically valued higher for their perceived labor capacity in the public sphere, particularly in the context of service or financial contribution to the sanctuary.
Literary Devices
Leviticus 27:4 primarily functions as a Legal Stipulation within a larger body of Casuistic Law, presenting a specific case ("if it be a female") and its corresponding legal consequence ("then thy estimation shall be thirty shekels"). The precise Numerical Specification of "thirty shekels" is a key device, providing an unambiguous and standardized value, thereby removing subjectivity from the redemption process and ensuring fairness. This numerical precision also creates an implicit Contrast with the fifty-shekel valuation for males in the preceding verse, highlighting the differential valuations based on gender within the ancient Israelite socio-economic framework. Furthermore, the entire chapter employs Categorization and Classification by systematically listing different types of vows (persons, animals, houses, fields) and their respective redemption values, demonstrating the meticulous and comprehensive nature of the Mosaic Law in regulating sacred commitments. The use of specific, fixed values also serves as a form of Symbolism, where the tangible act of payment represents the fulfillment of a sacred promise to God.
Theological and Thematic Connections
Leviticus 27:4, situated within the broader context of vows and estimations, reveals profound theological truths about God's character and His relationship with humanity. It underscores the seriousness and sanctity of promises made to God, emphasizing that vows were not to be taken lightly but required concrete fulfillment, whether through direct dedication or monetary redemption. While the specific valuations reflect ancient societal norms regarding economic contribution, they do not diminish the inherent spiritual worth or dignity of any individual in God's eyes. Instead, the system reveals God's meticulous provision for order, fairness, and the practical administration of sacred commitments within the community. The concept of "estimation" and "redemption" also subtly points towards a greater theological reality: humanity's need for a price to be paid for their ultimate redemption from sin, a theme that finds its ultimate fulfillment in the New Covenant.
Reflection and Application
While the specific practice of vowing persons and their monetary redemption is not directly applicable to believers under the New Covenant, the underlying principles of Leviticus 27:4 offer profound insights for contemporary faith. This passage calls us to consider the integrity of our promises, especially those made to God. Our "vows" today may not be literal dedications of persons, but rather commitments to serve, give, or follow God's will, such as baptismal vows, marriage vows, or personal commitments to spiritual disciplines. The meticulousness of the law reminds us that God values order, faithfulness, and integrity in our spiritual walk. Furthermore, understanding the cultural context of these valuations helps us discern between culturally specific practices and timeless divine principles. It challenges us to reflect on how our own societies value individuals and to remember that in Christ, all are equally valued, loved, and redeemed, transcending any earthly estimations of worth or productivity. We are called to embody God's impartial love and value every person as bearing His image.
Questions for Reflection
FAQ
Why is the valuation for a female less than for a male in Leviticus 27:4?
The differing valuations for males (50 shekels in Leviticus 27:3) and females (30 shekels in Leviticus 27:4) in ancient Israel reflect the prevailing societal and economic realities of the time, not a statement on inherent human worth or spiritual value in God's eyes. In ancient Near Eastern cultures, men were typically valued higher for their physical labor capacity in agriculture, construction, and potential military service, which were primary economic contributions to the public sphere. Women's contributions, while invaluable to the household economy, child-rearing, and community well-being, were often perceived differently in a system of monetary "estimation" for redemption purposes, which was often tied to labor potential for the sanctuary. This was a practical redemption scale based on perceived economic or labor potential within that specific cultural and historical context, designed to provide a standardized system for fulfilling vows, rather than a theological declaration about spiritual value or dignity. The Bible consistently affirms the equal spiritual standing and dignity of men and women before God (e.g., Genesis 1:27).
Christ-Centered Fulfillment
Leviticus 27:4, with its stipulated "estimation" of thirty shekels for a vowed female, finds profound Christ-centered fulfillment in the person and work of Jesus. While the Old Testament valuations were based on human societal worth and labor potential, they ultimately point to the inestimable value of humanity in God's eyes and the ultimate price paid for our redemption. The recurring motif of "thirty shekels" in Scripture, notably as the compensation for a gored slave in Exodus 21:32 and chillingly as the price for which Judas Iscariot betrayed Jesus, powerfully foreshadows the Lord's ultimate sacrifice. Jesus, though of infinite worth as the Son of God, was "estimated" and sold for the price of a slave, identifying with humanity's lowest estate to redeem us from the bondage of sin. Unlike the temporary and culturally-bound redemption of Leviticus, Christ's sacrifice on the cross is the final and perfect payment, redeeming us "not with perishable things like silver or gold, but with the precious blood of Christ, a lamb without blemish or defect" (1 Peter 1:18-19). In Him, the concept of "estimation" is transformed from a societal valuation to a divine declaration of infinite love, where all, male and female, are equally redeemed and possess immeasurable worth in God's kingdom, for "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28).