Leviticus 27:4Meaning & Commentary from the Church Fathers

They approached Him with the question: “Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread” (Mt. 15:2). In response, the Savior pointedly asked them, “Why do you also transgress the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and mother’ and, ‘He who speaks evil against father or mother, let him die the death.’ But you say, ‘If anyone tells his father or mother, “A gift to God that you would use from me,” he may not honor his father or mother.’ Thus, you have invalidated the commandment of God by your tradition” (Matthew 15:3-6; cf. Exodus 20:12). The Pharisees, driven by greed, desired a multitude to participate in the census necessary for their financial gain, relentlessly collecting funds from everyone who came. It was understandable that some individuals avoided the census due to poverty, particularly as they needed to support their elderly parents with the modest means they managed to obtain. However, upon discovering this, the unscrupulous Pharisees urged them to dedicate their gift to God without considering justice or the law's requirement to honor and care for their parents. They effectively pushed these individuals away, insisting on compliance with the law regarding offerings. The law stated it was a sin to appropriate anything intended for God’s glory. They instructed parents seeking assistance to accept the notion that, “It is a gift to God,” meaning whatever they might give was no longer available for family support. Hence, parents were unfairly accused of dishonoring God by receiving what had been presented for divine use. The Pharisees claimed that such disregard for parents was innocent, misrepresenting the situation: “And you say, if any person should say to his father or mother, ‘A gift of that which you would use from me,’ he may not honor his father or mother.” This misinterpretation suggested that one might declare something dedicated to God, which was meant to benefit their parents, to be a divine offering, effectively branding the parents as thieves of sacred contributions. Palladius. I believe this is an accurate and profound interpretation. Cyril. With the literal meaning now clear, let us progress to the spiritual insights, contemplating higher realities. Palladius. Let us move forward. Cyril. Each of us, justified through faith and sanctified by the Spirit, has been made a sacred offering to God. Our lives are owed to Christ; as the Apostle Paul stated, we were purchased “at a price” and do not belong to ourselves (1 Cor. 7:23, 6ff.), for “one died for all, that those who live should no longer live for themselves, but for Him who died for them and rose again” (2 Cor. 5:15). He redeemed us with His own blood, effectively paying the price for us. Thus, we approach Christ, the Redeemer of all, in faith and holiness, presenting the offering of a righteous life. The manner of this offering varies greatly, and it is not uniform; indeed, some pursue it with less determination, while others, with earnest eagerness and a joyful spirit, strive to fulfill what is required of them in a way pleasing to Him. According to the literal sense, this refers to those aged between twenty and sixty years; since at this age, physical strength and agility are at their peak, and the mind remains alert and eager to learn. However, he who understands “our creation,” as written in the Psalms (Psalm 102:14), acknowledges that the soul also experiences growth during this phase of life. Therefore, whether male or female, those in spiritual maturity should present what is mandated by the law: the male with fifty didrachms, considered the complete and most perfect form of spiritual service, as clearly reflected in the number seven—a number signifying fullness. The female, on the other hand, is to offer thirty didrachms, representing a lesser but equally valid fruitfulness, denoted by three tens. For children aged five to twenty, the male must provide twenty didrachms, and the female, ten; this age marks the beginning of rational thought, although still developing in strength—both physically and mentally. Do you comprehend what I am conveying? Palladius. I certainly do. Cyril. The spiritual maturity of each individual corresponds with their fruitfulness. The female has often been regarded as less esteemed compared to her male counterpart. The Apostle Peter affirms that the woman is the weaker vessel (1 Pet. 3:7). She is born with fewer natural endowments and does not possess the same right to speak in “churches” (1 Cor. 14:34); she is not as robust in virtuous pursuits as a man. In the case of infants aged from one month up to five years, the male is to offer five didrachms, while the female, three. Indeed, what fruit can be expected from infants? Here, the Word of God metaphorically references the newborn in faith, who, as St. Paul indicated, should be nourished with milk (Heb. 5:12; 1 Cor. 3:2). From those newly called through faith and still immature, the yield is minimal. This is why the apostles guided the Gentile believers to avoid “fornication, strangling, and blood” (Acts 15:20), while Christ provided even greater commandments, assuring them that adherence to these would be commendable (Acts 15:29); for in such early stages, a gentle and developing mind should not face overwhelming standards. Additionally, the law specified that for those aged sixty and older, the male should present fifteen didrachms, and the female, ten; this is because what is already inclined towards frailty cannot yield abundantly, much like old plants, which slow their production due to a decaying root system. Therefore, the truly just and compassionate God accepts offerings proportional to each person's capacity and understanding, neither rejecting the feeble nor casting aside the inactive, nor neglecting the strong in their efforts; He expands the pathway for all who seek glory in alignment with their own means. He cares for the weakest in spirit and those of limited understanding, allocating the fruits in accordance with their strength. This, I believe, reflects the intent behind the teaching: “that he may stand before the sacrifice, and that the priest may estimate it, as the hand of him that promised can.” Palladius. What a profound explanation this is!