Leviticus 27:7Meaning & Commentary from the Church Fathers

In response, the Saviour countered, "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 by death.’ But you say, ‘If anyone says to 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 removed the commandment of God by your betrayal" (Matthew 15:3-6; cf. Exodus 20:12). The Pharisees, driven by greed, sought to maximize their contributions under the law, collecting funds from each visitor to fill their own coffers. Consequently, many individuals evaded the census due to financial constraints, needing to provide for their aging parents with the little they had worked hard to acquire. Upon learning of this, the unscrupulous Pharisees urged them to swiftly declare their offering as dedicated to God, casting aside notions of justice and disregarding the law, which obliged them to care for their parents. Instead, they pushed these individuals to sanctify their gifts according to the law, leaving their parents neglected. It was considered a transgression against God’s glory to claim possession of offerings meant for divine honor. Thus, they instructed children to declare to parents needing assistance, "This offering, which I might have given to you, is a gift to God," suggesting that receiving it was akin to theft of sacred offerings. Those perpetrating this dangerous distortion claimed such behavior was innocuous for those who sought to dedicate their possessions to God as mandated by law. This is articulated in the Scripture: "And ye say, If any man shall say to his father or mother, 'A gift of that which thou wouldst use of me,' he may not honour his father or his mother." In other words, those who claim their offering is a gift to God absolve themselves from obligations to honor their parents, thereby perverting divine principles. Palladius. This is a profound interpretation. Cyril. With the literal meaning now understood, let’s delve into the spiritual dimensions and reflect on transcendent truths. Palladius. Let’s proceed. Cyril. Each of us, Palladius, justified through faith and sanctified by the Spirit, has become a sacred offering to God. We owe our very existence to Christ; for, as Paul mentioned, we were bought at a ‘price’ and do not belong to ourselves (1 Cor. 7:23, 6ff.), and that one ‘died for all, that they which live should no longer live for themselves, but for Him which died for them and rose again’ (2 Cor. 5:15). He redeemed us with His own blood from God the Father. By faith and sanctification, we approach Christ, the Savior of all, in gratitude for what He has accomplished for us, presenting Him with the gift of a righteous life. Yet, this offering manifests in various ways, and not everyone strives for it with equal fervor. Some pursue it with great eagerness and an uplifted spirit, fulfilling their devotion in a manner pleasing to Him. In the literal sense, this applies to those between the ages of twenty and sixty, where both physical strength and mental acuity are at their peak. At the same time, our Creator, who understands our being (Psalm 102:14), recognizes this age in our spirit as well. Hence, whether male or female, those in spiritual maturity should bring as an offering what the law prescribes: fifty didrachms for males, representing the fullest fruit of spiritual service, complemented by the significant number seven, while females contribute thirty didrachms, as they too bear fruit, although less esteemed, indicated by three tens. From the ages of five to twenty, males should offer twenty didrachms and females ten, as the capacity for reasoning starts to emerge, albeit still in a developing stage. Do you comprehend my explanation? Palladius. I understand it very well. Cyril. Thus, each individual's spiritual growth correlates to the fruit they produce. Generally, females tend to be valued less than males, with Peter affirming that women are the ‘weaker vessel’ (1 Pet. 3:7). They do not possess the same rights in the assembly (1 Cor. 14:34), as they are less equipped for virtuous endeavors compared to men. Male infants from one month to five years owe five didrachms, while females owe three; for what fruit can one expect from babies? Hence, the Word of God acknowledges the newborn in Christ, as St. Paul indicated, needing the spiritual milk (Heb. 5:12; 1 Cor. 3:2). From new believers in their infancy, the yield is minimal. Recognizing this, the apostles instructed the gentile converts to refrain from practices like ‘fornication, strangling, and blood’ (Acts 15:20), despite Christ imposing even more stringent commandments, emphasizing that compliance fosters well-being (Acts 15:29); understandably, a tender, immature mind should not bear the weight of overwhelming rules. Additionally, the law stipulates that from sixty years onwards, males should give fifteen didrachms and females ten, as their capacity for productivity diminishes with age, much like aging plants that struggle to bear mature fruit due to root decay. Therefore, the infinitely just and merciful God receives offerings according to each person's capacity and the health of their spirit, not neglecting the feeble or undervaluing the aged but ensuring no one is overlooked for their contributions. He opens pathways for all seeking to achieve glory in accordance with their ability, caring tenderly for the feeble and inexperienced, allocating the fruits according to each one’s strength. This, I believe, provides clarity to the directive ‘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 delicate and insightful explication!