John Calvin Commentary Leviticus 27:1

"And Jehovah spake unto Moses, saying," — Leviticus 27:1 (ASV)

And the Lord spake unto Moses. In this chapter, Moses shows in what manner and at what price what has once been offered is to be redeemed, if the vows cannot be conveniently paid. Now, it is to be observed that among the ancient people there were two methods of consecration: one by anathema, which the Hebrews call חרם, cherem, and the other for the use of the temple and other religious practices.

The anathema³¹⁷ could be made of unclean animals and other unholy things, as we can see regarding the city of Jericho and similar instances. However, it was not properly permissible to make vows except of a clean person or animal, or something else that could be dedicated to the service of God.

Thus, from their flocks they vowed goats and sheep, and from their herds, oxen or calves, so that they might experience God’s goodness in their fertility. If a person was distressed at being childless, in asking for a child from God, they would offer in their vow their son or daughter; on this basis, Samuel, before he was conceived in the womb, was dedicated to God (1 Samuel 1:22). If anyone had a sickly child born to them, or if one of their children was very ill, or if they themselves were in any difficulty, it was customary to resort to vows, so that God might protect what was dedicated to Him.

Nor can it be doubted that many abused this and fell into foolish practices, but God tolerated these errors as long as they were not opposed to His Law. Moreover, since it often happens that those who are under the obligation of a vow change their minds and are not very eager or ready to pay it—indeed, discharge it with much pain and unwillingness—God permitted what was promised to be redeemed at a certain price, so that their offerings might be voluntary.

By the imposition of this ransom, which was like a fine, rashness was punished, and future thoughtlessness prevented, so that they might consider well what they were doing before they made their vow, and so that it might not be disagreeable to them to stand by their promises. Besides, it should also be noted that these vows were confirmed, not because they were altogether pleasing to God, but to prevent the people from accustoming themselves to impious contempt of Him, if a deceiver could with impunity refuse God what he had promised.

Moses first deals with persons, estimating a male from twenty-five to sixty years of age at fifty shekels of the sanctuary, since this is the prime of life when a man’s work is profitable. He estimates a woman at thirty shekels, since for the most part less profit is derived from a woman than from a man.

Although it might happen that some women would be much more valuable than men—since women are sometimes found to be industrious, prudent, discreet, and strong for labor, while men are idle, dull, lazy, and weak—still, a general law was necessary, because the examination would have been too difficult if each individual were to be valued according to their good qualities. God then does not pay exact attention to the merits of each but is content with the common calculation.

He then lays down rules for an earlier age, namely, from five to twenty, and rates the male at twenty shekels and the female at ten. He afterwards moves to infants, appointing the price of a male from one month to five years at five shekels, and a female at three. Fourthly, he estimates those who are more than sixty: the male at fifteen shekels and the female at ten, since old age weakens the vigor of both mind and body, and gradually destroys it.

In the fifth place, an exception is made to prevent the poor from being burdened beyond their limited means, allowing the priest to reduce the price as much as he saw fit. Still, this reduction also applied to the rich if the person to be redeemed was not worth the ordinary price, although it appears that God here especially provides for the poor in the words, according³¹⁸ to what the hand of him that vowed shall attain. By this clause, Moses³¹⁹ usually expresses poverty or want, because the poor and needy do not have enough to meet their desires.

³¹⁷ “Qui vaut antant en Hebrieu, comme destruction, ou desolation;” which is equivalent in Hebrew to destruction, or desolation. — ;” which is equivalent in Hebrew to destruction, or desolation. — Fr.

³¹⁸ “According to his ability that vowed.” — A. V. “According to “According to that which the hand of him that vowed can which the hand of him that vowed can attain.” —— Ainsworth.

³¹⁹ “Car cela signifie disette, ou defant, d’autant que les povres n’ont pas en main ce qui seroit a souhaiter;” for this signifies want or deficiency, since the poor have not ;” for this signifies want or deficiency, since the poor have not in hand what might be desired. — what might be desired. — Fr.