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 27:7 details the specific monetary valuation for individuals aged sixty years and above who were dedicated to the Lord under a vow and subsequently redeemed. For a male in this age group, the redemption value was set at fifteen shekels of silver, while for a female, it was ten shekels. This regulation is part of a broader system of fixed valuations for persons, animals, and property, reflecting a practical and orderly framework for honoring voluntary commitments made to God within the Israelite covenant community.
Context
Literary Context
Leviticus 27 serves as the concluding chapter of the book of Leviticus, transitioning from the detailed laws of sacrifice, purity, and festivals to the regulations concerning vows and dedications made to the Lord. This chapter provides a legal framework for voluntary commitments, where individuals might dedicate themselves, family members, animals, or property to God. While these items or persons were consecrated, the law often provided a mechanism for their redemption through a monetary payment. Verse 7 specifically falls within the opening section of the chapter, Leviticus 27:1-8, which meticulously details the fixed valuations for human beings dedicated to God, varying according to age and gender. It follows the valuations for younger adults, such as those aged 20-60 in Leviticus 27:3, and precedes the laws concerning dedicated animals and property.
Historical & Cultural Context
Vows were a significant aspect of religious life in ancient Israel and the broader Near East, representing solemn promises or commitments made to a deity, often in exchange for a blessing or as an act of devotion. In Israel, a vow might involve dedicating a person—whether oneself, a child, or a servant—to the Lord for service, typically within the tabernacle or temple. However, direct, lifelong service was not always feasible, so the Mosaic Law provided a structured system for monetary redemption. The valuations, such as those in Leviticus 27:7, were not intended as a judgment on an individual's intrinsic human worth, but rather as a pragmatic assessment of their economic value in terms of labor or service capacity within an agrarian, communal society. The lower values assigned to the elderly (and children) compared to those in their prime working years (20-60), as seen in Leviticus 27:3, reflected their naturally diminished physical capacity for strenuous labor. The "shekel" was a standard unit of weight, typically of silver (around 11.5 grams), serving as a consistent and tangible currency for these transactions, ensuring fairness and order in the fulfillment of vows.
Key Themes
This verse contributes to several key themes found throughout the book of Leviticus and the broader Pentateuch. It highlights the sanctity of vows made to God, emphasizing that such commitments were binding and required fulfillment, whether through service or monetary redemption, a principle echoed in Numbers 30:2. The meticulous detail of the valuations underscores God's desire for order and precision in all aspects of Israelite life, particularly in their worship and dealings with Him. Furthermore, the system of redemption itself points to the theme of atonement and substitution, where a payment could stand in place of direct service, foreshadowing the ultimate redemption through sacrifice. Finally, the inclusion of all age groups, even the elderly, within this system implicitly affirms the value of every individual within the covenant community, ensuring a pathway for all to participate in dedication and redemption, reflecting God's comprehensive care for His people.
Exposition and Analysis
Key Word Analysis
This term (H6187) refers to a fixed, set value, an assessment, or a valuation. Based on its root, it denotes a standard measure or price that is "set in order" or "arranged," rather than a subjective appraisal. In the context of Leviticus 27, it emphasizes the objective and orderly nature of God's regulations concerning vows and dedications, ensuring fairness and consistency across all transactions within the covenant community. It highlights that these were not arbitrary prices but divinely ordained standards for redemption.
This word (H2145) specifically denotes a male, whether of humans or animals, often considered the "most noteworthy sex" in ancient patriarchal societies due to roles in labor, warfare, and lineage. Its inclusion here underscores the gender-specific valuations within the Levitical law, reflecting the differing societal roles and economic contributions expected of men in ancient Israel.
The shekel (H8255) was a fundamental unit of weight, primarily for silver, in the ancient Near East. Used as a commercial standard, it provided a tangible and consistent measure for economic transactions, including the redemption of vowed persons or property. Its mention here underscores the practical, economic dimension of the Levitical laws, ensuring that the prescribed values were universally understood and applied, providing a concrete means of fulfilling a vow.
Verse Breakdown
"And if [it be] from sixty years old and above;"
This clause specifies the age bracket for the individual being dedicated or redeemed. It marks the final and oldest age category in the valuation scheme presented in Leviticus 27, following infants, children, and prime adults. This particular age group would naturally have reduced physical strength and capacity for strenuous labor, which directly impacts the subsequent monetary valuation.
"if [it be] a male, then thy estimation shall be fifteen shekels,"
For a male aged sixty or older who was dedicated to the Lord, the fixed redemption value was set at fifteen shekels of silver. This figure is significantly lower than the fifty shekels prescribed for males aged 20-60, reflecting the diminished physical capacity associated with advanced age, particularly in a society heavily reliant on manual labor and physical contribution.
"and for the female ten shekels."
Similarly, for a female aged sixty or older, the redemption value was ten shekels of silver. This value is proportionally lower than the male's in the same age group, and also lower than the thirty shekels for females aged 20-60. This distinction between male and female valuations, consistent throughout the chapter, likely reflects the differing societal roles and perceived economic contributions of men and women in ancient Israel, rather than any judgment on intrinsic worth.
Literary Devices
The passage primarily employs Legal Prescription, detailing specific rules and regulations for the redemption of vowed persons. This is characteristic of the book of Leviticus, which functions as a divine law code, providing precise instructions for Israel's worship and communal life. The use of specific numerical values (fifteen shekels, ten shekels) demonstrates Precision and Quantification, ensuring clarity and preventing ambiguity in transactions related to vows. This meticulous detail highlights the divine desire for order and fairness within the covenant community. Furthermore, the systematic categorization by age and gender throughout Leviticus 27 (e.g., Leviticus 27:3, Leviticus 27:5) exemplifies Categorization and Systematization, revealing a highly organized divine framework for managing religious commitments and their practical implications, ensuring that every scenario is addressed.
Theological and Thematic Connections
The detailed valuations in Leviticus 27, including those for the elderly, underscore several profound theological principles. First, they emphasize the seriousness of vows made to God; once a commitment was made, it carried a tangible, redeemable value, reflecting the binding nature of promises before the Almighty. Second, the system reveals God's orderliness and justice, providing clear, objective standards that prevented arbitrary assessments and ensured fairness for all members of the community, regardless of age or gender. Third, while the valuations were practical and economic, they subtly affirm that every life stage has a place within the covenant community, and that a means of dedication or redemption was available for all, demonstrating God's inclusive provision. The lower valuations for the elderly were not a devaluation of their inherent worth, but a pragmatic recognition of their physical capacity, a concept distinct from their spiritual or communal value.
Reflection and Application
While the specific laws of Leviticus 27:7 are no longer directly applicable to New Covenant believers, the underlying principles offer profound insights for contemporary faith. This passage challenges us to consider the gravity of our commitments, particularly those made to God. Do we treat our promises, whether formal vows or informal pledges of service and devotion, with the same seriousness that God's law once demanded? It also reminds us that God is a God of order and intention, who cares about the practicalities of life and seeks fairness in all dealings. Furthermore, the passage subtly prompts us to reflect on how we value individuals across different life stages. In a society that often equates worth with productivity, the Levitical valuations, while practical, did not negate the inherent value of the elderly. This should inspire us to honor and value all members of our community, recognizing that wisdom, experience, and spiritual maturity often deepen with age, contributing uniquely to the body of Christ. Our worth is not tied to our physical capacity or economic output, but to our identity as image-bearers of God.
Questions for Reflection
FAQ
Why were the valuations for the elderly lower than for younger adults?
The lower valuations for individuals aged sixty and above, as seen in Leviticus 27:7, were not a judgment on their intrinsic human worth or dignity. Instead, they reflected a pragmatic assessment of their diminished physical capacity for strenuous labor or service within an agrarian society. The system of valuations throughout Leviticus 27 was designed to provide a fair monetary equivalent for the potential service of a dedicated person, allowing for their redemption. As physical strength naturally wanes with age, their economic contribution in terms of labor was considered less than that of those in their prime working years (e.g., Leviticus 27:3). This was a practical, not a demeaning, distinction, rooted in the economic realities of the time.
Does this passage suggest that women were less valuable than men in ancient Israel?
The differing valuations between males and females across all age groups in Leviticus 27, including Leviticus 27:7, do not indicate that women were considered inherently less valuable than men in God's eyes. Rather, these distinctions likely reflect the differing societal roles and economic contributions of men and women in ancient Israelite culture. Men were typically engaged in heavier manual labor and warfare, which had a higher economic valuation in that context. It's crucial to understand that these valuations were for redemption purposes based on perceived economic productivity or service capacity, not a reflection of a person's spiritual standing or inherent worth before God, which is equal for all. The Bible consistently affirms the dignity and value of both men and women as image-bearers of God (e.g., Genesis 1:27).
Christ-Centered Fulfillment
While Leviticus 27:7 details the practicalities of vows and redemption under the Old Covenant, it points us toward the ultimate fulfillment found in Christ. The system of valuation, where a dedicated person could be redeemed by a monetary payment, foreshadows the infinitely greater redemption accomplished by Jesus. We, who were once enslaved to sin and dedicated to its service, could not be redeemed by any amount of silver or gold, as 1 Peter 1:18-19 powerfully declares. Instead, we have been redeemed "with the precious blood of Christ, a lamb without blemish or spot." His perfect sacrifice on the cross paid the ultimate "estimation" for our lives, securing our freedom and adoption into God's family. Furthermore, the Old Covenant's pragmatic valuations based on physical capacity are transcended by Christ's radical inclusivity. In Him, our worth is not measured by age, gender, or productivity, but by our identity as beloved children of God, redeemed by grace through faith (Ephesians 2:8-9). The elderly, the young, male and female, all are equally valued and made new in Christ, forming one body where every member, regardless of their perceived "economic" value, is indispensable and deeply cherished (Galatians 3:28). He is the true Lamb of God, who takes away the sin of the world (John 1:29), fulfilling every shadow of redemption found in the law.