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 27:6 specifies a precise regulation within the Mosaic Law concerning the redemption of individuals dedicated to the Lord through a vow. This verse establishes the fixed monetary valuation for children aged from one month old up to five years old, stipulating five shekels of silver for a male and three shekels of silver for a female. This provision facilitated the commutation of personal vows through a standardized payment, underscoring the serious nature of commitments made to God and the meticulous, orderly framework of the Mosaic covenant for managing sacred obligations.
Context
Literary Context
Leviticus 27 serves as a concluding appendix to the comprehensive legal and ritual instructions given in the preceding chapters of Leviticus. While much of the book focuses on communal worship, purity laws, and the sacrificial system, chapter 27 shifts focus to individual, voluntary acts of dedication and vows made to the Lord. It outlines the specific protocols for consecrating persons, animals, or property to God, and, crucially, provides a fixed system for their redemption should the vow need to be commuted. Leviticus 27:6 is part of a detailed schedule of valuations that begins in Leviticus 27:2 and extends through Leviticus 27:8, ensuring a consistent and equitable system for managing such sacred commitments across various age groups and genders. This placement highlights the importance of personal integrity and the fulfillment of promises within the covenant relationship, even in matters of voluntary devotion.
Historical & Cultural Context
In ancient Israel, making a vow to God was a profoundly solemn and legally binding act, reflecting a deep personal commitment, a plea for divine intervention, or an expression of gratitude. These vows were not arbitrary but were deeply embedded within the legal and social fabric of the community. The "estimation" (Hebrew 'erekh) mentioned in this verse was not a market value or a reflection of a person's intrinsic worth, but a fixed, divinely prescribed monetary equivalent by which a dedicated person could be redeemed from their vow. This system provided a practical and orderly way for Israelites to fulfill their sacred promises without necessarily requiring lifelong service, which might disrupt family life or economic stability. The differentiation in values between males and females, as well as across various age groups (e.g., compare with Leviticus 27:3 for adults), reflects the socio-economic realities of an agrarian society where male labor generally held greater economic value in terms of physical capacity and contribution to the household's productive output. The "shekel" was a standard unit of weight, typically silver, serving as the common currency, as also seen in regulations like the half-shekel temple tax in Exodus 30:13.
Key Themes
Leviticus 27:6 contributes to several overarching themes found throughout the book of Leviticus and the Pentateuch. Firstly, it reinforces the theme of holiness and dedication to God, demonstrating that even voluntary commitments were to be approached with seriousness and governed by divine law. Secondly, the detailed valuations underscore God's meticulous concern for order and justice within His covenant community, providing clear guidelines to prevent arbitrary decisions or exploitation. Thirdly, the concept of a "redemption" price introduces a foundational theological theme of redemption and release, where a payment is made to set something or someone free from an obligation, a concept that finds its ultimate fulfillment in the New Testament. Finally, the chapter, including this verse, highlights the sanctity of vows and the importance of integrity in fulfilling one's word before God, a principle reiterated in other wisdom literature like Ecclesiastes 5:4-5.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to set in order" or "to arrange," signifies a fixed, statutory valuation or assessment. As per the Strong's data, it refers to "a pile, equipment, estimate; equal, estimation, (things that are set in) order, price, proportion, [idiom] set at, suit, taxation, [idiom] valuest." In this context, ʻêrek is not a subjective appraisal based on market fluctuations or individual merit, but a divinely ordained, unchanging sum set by the sanctuary for the specific purpose of redeeming a vowed person. Its use underscores the legal, non-negotiable, and orderly nature of these prices, ensuring fairness and consistency in the administration of vows and highlighting God's meticulous attention to detail and justice even in voluntary commitments.
From the root meaning "to remember," this word properly means "remembered," and by implication, "a male (of man or animals, as being the most noteworthy sex)." The Strong's data lists it as "male, man(child, -kind)." In ancient Israelite society, males were generally considered the most noteworthy or economically significant due to their primary roles in physical labor, agriculture, warfare, and the continuation of the family lineage. The higher valuation for males reflects this societal reality, not an assessment of intrinsic spiritual worth, but a functional economic valuation within the cultural context of the time.
This term, derived from a root meaning "to pierce" (perhaps referring to the female sexual form), simply means "female (from the sexual form)." The Strong's data confirms its meaning as "female." The lower valuation for females, relative to males, was a reflection of the prevailing socio-economic realities and gender roles in ancient Israel, where women's primary contributions were often domestic and familial, rather than direct agricultural labor or military service. It is crucial to interpret this as a functional, legal valuation within a specific cultural context, not an assessment of intrinsic human worth or dignity, which Scripture consistently affirms as equal for all persons created in God's image (Genesis 1:27).
Verse Breakdown
"And if [it be] from a month old even unto five years old"
This clause precisely defines the specific age category for the individual being valued for redemption. It encompasses very young children, from the earliest stage of recognized life (one month, often when a child's viability was confirmed and a name given) up to their fifth birthday. This specific and narrow age range indicates the comprehensive nature of the vow laws, which accounted for all stages of human life, and sets this group apart from other age brackets with different valuations (e.g., infants, adults, and the elderly). The inclusion of infants demonstrates the meticulousness of the law in covering all possible scenarios of dedication.
"then thy estimation shall be of the male five shekels of silver"
This segment establishes the fixed redemption price for a male child within the specified age group. Five shekels of silver represented a substantial sum in ancient Israel, reflecting the potential future economic contribution of a male in an agrarian society, where physical labor, military service, and the continuation of lineage were highly valued. This fixed value ensured that the act of redemption was taken seriously, requiring a tangible sacrifice that corresponded to the perceived functional value of the individual within that societal framework.
"and for the female thy estimation [shall be] three shekels of silver"
This part specifies the corresponding redemption value for a female child of the same age. The lower valuation for females, relative to males, was a reflection of the socio-economic realities and gender roles prevalent in ancient Israel, where women's primary contributions were often domestic and familial, rather than direct agricultural labor or military service. As previously noted, this is a functional, legal valuation within a specific cultural context, not an assessment of intrinsic human worth or dignity, which Scripture consistently affirms as equal for all persons created in God's image. The difference in valuation highlights the practical economic considerations embedded within the Mosaic Law.
Literary Devices
Leviticus 27:6 is a prime example of Legal Prescript, a characteristic literary device throughout the book of Leviticus. It presents a clear, authoritative, and non-negotiable command regarding the fixed valuation of vowed persons, typical of covenant stipulations. The verse also employs precise Numerical Specification, providing exact figures for both the age range (one month to five years) and the monetary values (five shekels and three shekels). This precision ensures clarity, eliminates ambiguity, and facilitates the consistent and equitable application of the law across the Israelite community. Furthermore, a clear Dichotomy or Contrast is drawn between the valuation of males and females. This distinction is presented as a straightforward legal stipulation, reflecting the gender-based societal and economic structures of ancient Israel, and serves to categorize and differentiate the application of the law based on specific demographic criteria.
Theological and Thematic Connections
Leviticus 27:6, situated within the broader framework of vows and dedications, illuminates several profound theological principles. It underscores God's meticulous concern for order, justice, and the sanctity of promises made to Him. The system of fixed valuations for redemption emphasizes that while God desires our wholehearted dedication, He also provides a structured and equitable means for fulfilling commitments, acknowledging the practical realities of human life. This passage also subtly introduces the concept of "redemption"—a price paid to set someone free or fulfill an obligation—a theme that resonates deeply throughout biblical theology, culminating in the ultimate act of redemption. It reminds us that God takes our vows seriously, expecting faithfulness and integrity in our walk with Him, and that His laws are designed for the good order and holiness of His people.
Reflection and Application
While the specific monetary valuations of Leviticus 27:6 are culturally bound and not directly applicable to modern financial systems or the New Covenant, the underlying spiritual principles remain profoundly relevant for believers today. This passage calls us to consider the seriousness of our commitments, especially those made to God. Do we treat our promises—whether formal vows of dedication, pledges of service, or informal commitments in prayer—with the same gravity and integrity that God's law demands? The concept of redemption here also prompts us to reflect on the nature of true value. While the ancient system assigned functional values based on societal roles, our ultimate worth is not determined by human estimation, societal contribution, or economic output, but by God's infinite love and the immeasurable price He paid for us. This should inspire a deeper sense of gratitude and a renewed commitment to living a life dedicated to Him, not out of obligation for a legalistic vow, but out of grateful response to His grace and the freedom we have received in Christ. We are called to live lives of integrity, where our word is our bond, reflecting the faithfulness of our covenant-keeping God.
Questions for Reflection
FAQ
Why did the law assign different redemption values for males and females, and for different age groups?
The differing redemption values in Leviticus 27, including those for children in Leviticus 27:6, were not an assessment of intrinsic human worth or dignity. Scripture consistently affirms that all persons, male and female, are created in God's image and are equally valuable in His sight (e.g., Genesis 1:27). Instead, these values were functional valuations based on the prevailing socio-economic realities of ancient Israel, an agrarian society. Males were generally considered to have greater physical capacity for labor and economic contribution to the household and community, particularly in agricultural and military contexts. Similarly, different age groups had varying capacities for work and contribution. These fixed values provided a standardized, equitable system for the sanctuary to manage vows, ensuring that the redemption payment reflected the perceived economic contribution or potential of the individual within that specific cultural framework, rather than being arbitrary or subjective.
Are these laws concerning vows and estimations still relevant for believers today?
While the specific legal framework and monetary valuations of Leviticus 27:6 are part of the Mosaic Law, which is not directly binding on New Testament believers in its ceremonial and civil aspects (as the New Covenant is superior, see Hebrews 8:6), the underlying spiritual principles remain profoundly relevant. The passage highlights the seriousness with which God views vows and commitments (e.g., Ecclesiastes 5:4-5). It teaches us about God's orderly nature, His demand for integrity, and the foundational concept of redemption. For Christians, our "vow" is often our covenant with God through Christ, expressed in baptism and ongoing discipleship. We are called to live lives of dedication and faithfulness, understanding that our ultimate redemption has been paid not with silver or gold, but with the precious blood of Christ (as seen in 1 Peter 1:18-19). Thus, while the specific regulations have changed, the spirit of commitment and the reality of redemption are central to our faith.
Christ-Centered Fulfillment
Leviticus 27:6, with its detailed regulations for the redemption of vowed individuals, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The concept of "estimation" or "valuation" for redemption, where a price is paid to set someone free from an obligation, powerfully foreshadows the spiritual redemption offered through Christ. We, as humanity, were "vowed" to sin and death, bound by its power, and utterly incapable of redeeming ourselves. Yet, God, in His infinite love, provided the perfect "estimation" – not silver or gold, but the precious blood of His Son. As Ephesians 1:7 declares, "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace." The fixed, non-negotiable price of the Old Covenant system points to the singular, unrepeatable, and infinitely valuable sacrifice of Christ, who, though He was in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, even to death on a cross, as described in Philippians 2:6-8. Through His perfect life, atoning death, and glorious resurrection, Jesus paid the ultimate redemption price, setting us free from the bondage of sin and dedicating us to God as His treasured possession. Our value is not based on any human estimation or societal contribution, but on the immeasurable worth of the One who redeemed us, making us living sacrifices, holy and pleasing to God, as called for in Romans 12:1.