Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.
Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. The peter rechem (פֶּטֶר רֶחֶם, "that which opens the womb")—every firstborn—belonged to God by right of Passover redemption when He spared Israel's firstborn while striking Egypt's (Exodus 13:2, 11-15).
However, God distinguished between clean and unclean, human and animal. Firstborn humans required redemption (padoh tiph'deh, פָּדֹה תִפְדֶּה, "you shall surely redeem")—they couldn't serve as priests or sacrifices but must be bought back. Similarly, firstborn of unclean animals (donkeys, camels, etc.) must be redeemed or killed, not sacrificed. In contrast, firstborn of clean animals (cattle, sheep, goats—verse 17) were sacrificed, not redeemed.
This system taught substitutionary atonement—something valuable must be given to release what belongs to God. Every Israelite family constantly remembered that their eldest son's life had been bought back through priestly mediation. This pointed forward to Christ's redemption—He who knew no sin became sin for us (2 Corinthians 5:21), the ultimate substitutionary sacrifice redeeming all who believe.
Historical Context
The redemption price was five shekels (verse 16), payable when the child reached one month old (establishing viability). This practice continued throughout Israel's history. Luke 2:22-24 describes Jesus's presentation at the temple with Mary's purification offering, though the text doesn't explicitly mention the five-shekel redemption payment (possibly because as God's Son, He ultimately wasn't 'redeemed' but came to redeem). Modern Jewish practice continues Pidyon HaBen (redemption of the firstborn) ceremonies where Orthodox families 'redeem' firstborn sons from a Kohen (descendant of Aaron) using silver coins.
Questions for Reflection
How does the requirement to redeem firstborn sons keep the gospel of substitutionary atonement before families constantly?
What does it mean that you belong to God by right of redemption and must be 'bought back' through Christ's blood?
How should remembering that your life was purchased at infinite cost affect your daily priorities and choices?
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Analysis & Commentary
Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. The peter rechem (פֶּטֶר רֶחֶם, "that which opens the womb")—every firstborn—belonged to God by right of Passover redemption when He spared Israel's firstborn while striking Egypt's (Exodus 13:2, 11-15).
However, God distinguished between clean and unclean, human and animal. Firstborn humans required redemption (padoh tiph'deh, פָּדֹה תִפְדֶּה, "you shall surely redeem")—they couldn't serve as priests or sacrifices but must be bought back. Similarly, firstborn of unclean animals (donkeys, camels, etc.) must be redeemed or killed, not sacrificed. In contrast, firstborn of clean animals (cattle, sheep, goats—verse 17) were sacrificed, not redeemed.
This system taught substitutionary atonement—something valuable must be given to release what belongs to God. Every Israelite family constantly remembered that their eldest son's life had been bought back through priestly mediation. This pointed forward to Christ's redemption—He who knew no sin became sin for us (2 Corinthians 5:21), the ultimate substitutionary sacrifice redeeming all who believe.