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 27:5 specifies a precise regulation within the broader chapter dedicated to vows and dedications made to the Lord. This verse meticulously outlines the redemption value, or "estimation," for individuals aged five to twenty years old who had been consecrated through a vow. It stipulates a fixed tariff of twenty shekels of silver for a male and ten shekels for a female within this particular age bracket, thereby illustrating God's meticulous order, fairness, and the seriousness with which matters of consecration and redemption were to be handled within the Israelite community.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book of Leviticus, which comprehensively details the laws of holiness, proper worship, and the functioning of the covenant relationship between God and Israel. Following extensive instructions on sacrifices, priesthood, ritual purity, and festivals, Chapter 27 addresses the practicalities of various types of vows (neder, נֶדֶר) made to the Lord, which could involve dedicating persons, animals, or property. The chapter establishes a systematic framework for redeeming these dedicated items or individuals through a fixed monetary payment, emphasizing that while dedicated, they could be bought back at a divinely appointed price. Leviticus 27:5 fits into a detailed sequence of age- and gender-specific valuations for human dedications, immediately following the valuations for prime-aged adults (Leviticus 27:3-4) and preceding those for older adults and infants (Leviticus 27:6-7), illustrating a comprehensive and systematic approach to these sacred commitments.
Historical & Cultural Context
In ancient Israel, making vows was a profound religious practice, often undertaken to express devotion, seek divine favor, or fulfill a solemn promise. Such vows were considered highly sacred and binding, as underscored in passages like Deuteronomy 23:21. The concept of "estimation" (Hebrew: ‘êrek, עֵרֶךְ) in this context does not refer to a market appraisal of a person's worth, but rather a fixed, divinely ordained tariff for redemption. This system prevented arbitrary pricing and ensured fairness and consistency, reflecting God's orderly nature in legal and religious matters. The shekel was the standard unit of weight and currency, typically referring to a shekel of silver. The varying valuations based on age and gender (e.g., males valued higher than females, and adults in their prime valued highest) reflect the societal and economic realities of an agrarian society, where physical strength and productive capacity were differentiated. However, it is crucial to understand that these valuations pertained to a person's redeemable value in the context of a vow, not their inherent dignity or spiritual worth before God.
Key Themes
Leviticus 27:5, within its broader context, contributes to several significant theological and narrative themes. Firstly, it highlights the theme of Holiness and Consecration, emphasizing that anything vowed to the Lord becomes sacred and belongs to Him. Secondly, it underscores Divine Order and Justice, as God provides a precise, equitable system for managing these sacred commitments, preventing human caprice. Thirdly, the concept of "estimation" and "redemption" introduces the theme of Redemption and Ransom, where a "price" is required to retrieve what has been dedicated, foreshadowing deeper spiritual truths. Finally, the meticulous regulations reinforce the theme of The Seriousness of Vows and Covenants, reminding the Israelites of the gravity of their promises to God and the importance of fulfilling their word, as seen throughout the Mosaic Law (e.g., Numbers 30:2).
Exposition and Analysis
Key Word Analysis
While primarily meaning "son" or "child," in this context, bên is used idiomatically with "years" (shâneh) to denote "years old." The broader semantic range of bên (as a builder of the family name, youth, etc.) subtly connects to the stage of life described in the verse—a period of growth and development towards full adult capacity, where an individual's potential contribution to the family and community is increasing.
From the root meaning "to set in order" or "to arrange," ʻêrek here signifies a fixed valuation, a pre-determined tariff, or an assessment for the specific purpose of redemption. It is not an appraisal of market value or intrinsic human worth, but a sacred, legal calculation established by divine decree. The use of ʻêrek underscores the divine authority behind these specific monetary values, ensuring consistency and preventing human manipulation in matters dedicated to God.
The shekel was the primary unit of weight and currency in ancient Israel, typically referring to silver. Its mention here grounds the abstract concept of "estimation" in a concrete, measurable form of payment. The specific quantities (twenty shekels for a male, ten for a female) highlight the precise nature of the law and the substantial cost associated with redeeming a dedicated person, emphasizing the seriousness of the vow.
Verse Breakdown
"And if [it be] from five years old even unto twenty years old"
This clause precisely defines the specific age demographic to which this particular valuation applies. This period represents a crucial stage of life characterized by increasing physical development and the transition from childhood dependency towards adult productivity and potential for labor. The law meticulously categorizes individuals to ensure clarity, consistency, and fairness in the application of the vow redemption system.
"then thy estimation shall be of the male twenty shekels"
For a male within the 5-20 age group, the fixed redemption value is set at twenty shekels of silver. This value is significantly higher than that for infants (e.g., one month to five years old, valued at five shekels in Leviticus 27:7), reflecting the growing physical strength, potential for labor, and increasing economic contribution that a male in this age range could provide to a household or community in an agrarian society.
"and for the female ten shekels"
For a female in the same 5-20 age group, the redemption value is ten shekels of silver, exactly half of the male's valuation. This consistent halving of the male value for females across most age brackets in Leviticus 27 reflects the distinct societal roles and economic contributions of men and women in ancient Israelite culture, where men typically engaged in heavier agricultural labor or military service. It is crucial to interpret this through the lens of ancient societal structure and economic function rather than as a statement on inherent human dignity or spiritual worth, which is equal before God.
Literary Devices
Leviticus 27:5, like much of the Mosaic Law, exemplifies Casuistic Law, presenting a specific case ("If [it be] from five years old...") and its corresponding legal consequence ("then thy estimation shall be..."). This "if-then" structure provides clear, precise regulations for various scenarios, ensuring unambiguous application. The verse also employs Numerical Specification, detailing exact monetary values (twenty shekels, ten shekels), which underscores the meticulous and orderly nature of God's commands and the seriousness with which vows were to be handled. Furthermore, there is a clear Contrast established between the male and female valuations within the same age group, highlighting the consistent 2:1 ratio. This structured presentation emphasizes the systematic and comprehensive nature of the divine law, ensuring that every category of dedicated person had a defined redemption value. The entire chapter, including this verse, functions as a Legal Code, providing a comprehensive framework for managing sacred obligations and transactions within the Israelite community.
Theological and Thematic Connections
This verse, though seemingly mundane in its specific monetary valuations, powerfully communicates several profound theological truths. It underscores God's meticulous order, sovereignty, and attention to detail over all aspects of life, including human commitments and economic transactions. The very existence of a divinely ordained system for "estimating" and "redeeming" dedicated persons highlights the seriousness with which vows were to be taken before the Lord; once something was vowed, it became sacred and belonged to God, and its retrieval required a divinely appointed payment. This concept of redemption, even in a limited Old Testament context, foreshadows a deeper spiritual reality: that all humanity, in a profound sense, is "dedicated" to God by creation, yet fallen and estranged, and requires an ultimate "price" for true redemption and restoration to Him. The fixed tariffs also speak to God's fairness and impartiality in establishing consistent standards for His people, demonstrating His desire for justice and order in all things.
Reflection and Application
While the specific monetary valuations of Leviticus 27:5 are not directly applicable to our lives today, the underlying principles are timeless and profoundly relevant for spiritual growth. This passage calls us to reflect on the seriousness of our commitments and vows, especially those made to God. Whether it's the implicit vow of faith in Christ, the explicit vows of marriage, baptism, or ordination, or promises made in prayer, God takes our word seriously, and so should we. The meticulous detail in these ancient laws reminds us that God is a God of order, fairness, and precision, and He desires that our lives reflect these attributes in our walk with Him, demonstrating integrity and faithfulness. Furthermore, the concept of "estimation" and "redemption" prompts us to consider our own value not in worldly terms, by human tariffs or societal standards, but in God's eyes. We are valued by the infinite price paid for our redemption, which dedicates us to His service and glory, transforming our identity and purpose.
Questions for Reflection
FAQ
Why did the values differ by age and gender in these estimations?
The differing values were not a reflection of a person's intrinsic spiritual worth or dignity, which is equal for all before God. Instead, they were practical considerations based on the societal and economic roles in ancient Israel. Men generally performed heavier physical labor and were considered the primary providers, thus having a higher "productive capacity" in an agrarian society. The valuations reflected these differentiated contributions for the purpose of a fixed redemption tariff, not a judgment on inherent human value. This system ensured a consistent and objective measure for the redemption of vows, which was crucial for the orderly functioning of the covenant community.
What was the primary purpose of these "estimations" for dedicated persons?
The main purpose of these "estimations" was to provide a fixed, divinely ordained tariff for redeeming a person or item that had been vowed to the Lord. This system ensured fairness, prevented arbitrary pricing, and underscored the sacredness of the vow itself. It allowed for a mechanism to release a person from a vow of dedication while still acknowledging God's ownership and the solemnity of the commitment made to Him. It was a legal framework to manage the consequences of a vow, not a valuation of a person's inherent worth.
Christ-Centered Fulfillment
The Levitical system of "estimation" and redemption, while dealing with monetary tariffs for dedicated persons, powerfully foreshadows the ultimate and perfect redemption found in Jesus Christ. The Old Testament law established a fixed price for human redemption from a vow, but this was a shadow pointing to a far greater reality. We, humanity, are inherently "dedicated" to God by creation, yet we are fallen and enslaved by sin, utterly unable to pay our own "estimation" or redemption price. Jesus Christ, the Lamb of God who takes away the sin of the world, is the one true and infinite "estimation" for our redemption. We are not bought back with perishable things like silver or gold shekels, but with the precious blood of Christ, as of a lamb without blemish or spot. His sacrifice on the cross is the ultimate and once-for-all payment, far exceeding any earthly valuation or human capacity to pay. Through His work, we are not merely redeemed from a vow but from the bondage of sin and death, becoming God's treasured possession and a people dedicated to Him, not by our own imperfect vows but by His perfect grace and love, fulfilling the spirit of dedication and redemption in a new and eternal covenant. This profound act of redemption by Christ makes us His own, purchased at an immeasurable cost, so that we might live for Him and reflect His glory (1 Corinthians 6:20).