Moses spoke to the heads of the tribes of the children of Israel, saying, “This is the thing which Yahweh has commanded.
Parallel Translations
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Moses spoke to the heads of the tribes of the children of Israel, saying, “This is the thing which Yahweh has commanded.
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And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded.
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(30-2) And Moses spoke unto the heads of the tribes of the children of Israel, saying: This is the thing which the LORD hath commanded.
Cross-references (5)
Passages linked to Numbers 30:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 7:2 the princes of Israel, the heads of their fathers’ houses, offered. These were the princes of the tribes. These are they who were over those who were counted;
- Exodus 18:25 Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
- Numbers 1:4-16 With you there shall be a man of every tribe, each one head of his fathers’ house. These are the names of the men who shall stand with you: Of Reuben: Elizur the son of Shedeur. Of Simeon: Shelumiel the son of Zurishaddai. Of Judah: Nahshon the son of Amminadab. Of Issachar: Nethanel the son of Zuar. Of Zebulun: Eliab the son of Helon. Of the children of Joseph: of Ephraim: Elishama the son of Ammihud; of Manasseh: Gamaliel the son of Pedahzur. Of Benjamin: Abidan the son of Gideoni. Of Dan: Ahiezer the son of Ammishaddai. Of Asher: Pagiel the son of Ochran. Of Gad: Eliasaph the son of Deuel. Of Naphtali: Ahira the son of Enan.” These are those who were called of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel.
- Numbers 34:17-28 “These are the names of the men who shall divide the land to you for inheritance: Eleazar the priest, and Joshua the son of Nun. You shall take one prince of every tribe, to divide the land for inheritance. These are the names of the men: Of the tribe of Judah, Caleb the son of Jephunneh. Of the tribe of the children of Simeon, Shemuel the son of Ammihud. Of the tribe of Benjamin, Elidad the son of Chislon. Of the tribe of the children of Dan a prince, Bukki the son of Jogli. Of the children of Joseph: of the tribe of the children of Manasseh a prince, Hanniel the son of Ephod. Of the tribe of the children of Ephraim a prince, Kemuel the son of Shiphtan. Of the tribe of the children of Zebulun a prince, Elizaphan the son of Parnach. Of the tribe of the children of Issachar a prince, Paltiel the son of Azzan. Of the tribe of the children of Asher a prince, Ahihud the son of Shelomi. Of the tribe of the children of Naphtali a prince, Pedahel the son of Ammihud.”
- Deuteronomy 1:13-17 Take wise men of understanding who are respected among your tribes, and I will make them heads over you.” You answered me, and said, “The thing which you have spoken is good to do.” So I took the heads of your tribes, wise and respected men, and made them heads over you, captains of thousands, captains of hundreds, captains of fifties, captains of tens, and officers, according to your tribes. I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him. You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.”
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Geneva Bible translators 1599 · Public Domain Hebrew, Moses.
Hebrew, Moses.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Num 30:1 And Moses spake unto the heads of…
Num 30:1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This [is] the thing which the LORD hath commanded.
Ver. 1. And Moses spake unto the heads.] Because they were in place of judicature, and had power either to bind men to their vows or set them at liberty.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The heads of the tribes; the chief rulers of…
The heads of the tribes; the chief rulers of each tribe, who were to communicate it to the rest.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain This law was delivered to the heads of the…
This law was delivered to the heads of the tribes that they might instruct those who were under their charge, explain the law to them, give then necessary cautions, and call them to account, if there were occasion, for the breach of their vows. Perhaps the heads of the tribes had, upon some emergency of this kind, consulted Moses, and desired by him to know the mind of God, and here they are told it: This is the thing which the Lord has commanded concerning vows, and it is a command still in force.
1. The case supposed is that a person vows a vow unto the Lord, making God a party to the promise, and designing his honour and glory in it. The matter of the vow is supposed to be something lawful: no man can be by his own promise bound to do that which he is already by the divine precept prohibited from doing. Yet it is supposed to be something which, in such and such measures and degrees, was not a necessary duty antecedent to the vow. A person might vow to bring such and such sacrifices at certain times, to give such and such a sum or such a proportion in alms, to forbear such meats and drinks which the law allowed, to fast and afflict the soul (which is specified Num 30:13) at other times besides the day of atonement. And many similar vows might be made in an extraordinary heat of holy zeal, in humiliation for some sin committed or for the prevention of sin, in the pursuit of some mercy desired or in gratitude for some mercy received. It is of great use to make such vows as these, provided they be made in sincerity with due caution. Vows (say the Jewish doctors) are the hedge of separation, that is, a fence to religion. He that vows is here said to bind his soul with a bond. It is a vow to God, who is a spirit, and to him the soul, with all its powers, must be bound. A promise to man is a bond upon the estate, but a promise to God is a bond upon the soul. Our sacramental vows, by which we are bound to no more than what was before our duty, and which neither father nor husband can disannul, are bonds upon the soul, and by them we must feel ourselves bound out from all sin and bound up to the whole will of God. Our occasional vows concerning that which before was in our own power (Act 5:4), when they are made, are bonds upon the soul likewise. 2. The command given is that these vows be conscientiously performed: He shall not break his word, though afterwards he may change his mind, but he shall do according to what he has said. Margin, He shall not profane his word. Vowing is an ordinance of God; if we vow in hypocrisy we profane that ordinance: it is plainly determined, Better not vow than vow and not pay, Ecc 5:5. Be not deceived, God is not mocked. His promises to us are yea and amen, let not ours to him be yea and nay.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Moses spake unto the heads of the tribes,....…
And Moses spake unto the heads of the tribes,.... Or the princes of them, who could more easily be convened, and who used to meet on certain occasions, and on whom it lay to see various laws put in execution:
concerning the children of Israel; how they ought to conduct and behave in the following case, it being an affair which concerned them all:
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saying, this is the thing which the Lord hath commanded; relating to vows. Aben Ezra is of opinion that this was delivered after the battle with Midian, of which there is an account in the following chapter, and is occasioned by what was said, to the tribes of Gad and Reuben, Num 32:24.
do that which hath proceeded out of your mouth; to which they replied:
thy servants will do as my lord commandeth; upon which the nature of a vow, and the manner of keeping it, are observed; but the occasion of it rather seems to be what is said towards the close of the foregoing chapter, Num 29:39, that the various sacrifices there directed were to be offered in their season, besides the vows and freewill offerings; and when these were ratified and confirmed, and when null and void, and to be fulfilled or neglected, is the principal business of this chapter.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A general rule, vows must be performed, ver. 1-3.…
A general rule, vows must be performed, ver. 1-3. Particular exceptions, of the vow of a daughter, not allowed by the father, ver. 3-5. And the vow of a wife, not allowed by her husband, 6- 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The law concerning vows of men, 1, 2.
CHAPTER XXX
The law concerning vows of men, 1, 2.
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Of women under age, and in what cases the father may annul
them, 3-5.
The vows of a wife, and in what cases the husband may annul
them, 6-8.
The vows of a widow, or divorced woman, in what cases they may
be considered either as confirmed or annulled, 9-15.
Recapitulation of these ordinances, 16.
NOTES ON CHAP. XXX
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Num 30:1. Moses spake unto the heads of the…
Num 30:1. Moses spake unto the heads of the tribes — The chief rulers of each tribe, who were to communicate it to the rest. This is the thing the Lord hath commanded — With relation to vows, concerning which, it is probable, some case had been proposed to him to be determined.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The regulations respecting vows appropriately follow those given respecting…
The regulations respecting vows appropriately follow those given respecting sacrifices, since a large proportion of vows would always relate to the presentation of such offerings. Rules had already been given Lev. 27 for the estimation of things vowed to God. It is probable that this fresh legislation dealing especially with vows made by persons in a state of tutelage, was occasioned by some case of practical difficulty that had recently arisen; and it is addressed by Moses to “the heads of the tribes” Num 30:1, who would in their judicial capacity have to determine questions on these subjects.
There is no provision in the chapter for annulling vows made by boys and young men; from which it has been inferred that the vows of males were in all cases and circumstances binding.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The regulation of the Israelitish family in Canaan, represented…
SEVENTH SECTION
The regulation of the Israelitish family in Canaan, represented in the law concerning female vows
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Num_30:1-16
1And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded. 2If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not 1break his word, he shall do according to all that proceedeth out of his mouth. 3If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father’s house in her youth; 4And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her; then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. 5But if her father disallow her in the day that he heareth, not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand; and the Lord shall forgive her, because her father disallowed her. 6And if she had at all a husband, when she 2vowed, or uttered aught out of her lips, wherewith she bound her soul; 7And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. 8But if her husband disallowed her on the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the Lord shall forgive her. 9But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. 10And if she vowed in her husband’s house, or bound her soul by a bond with an oath; 11And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. 12But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the Lord shall forgive her. 13Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. 14But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. 15But if he shall any ways make them void after that he hath heard them; then he 16shall bear her iniquity. These are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father’s honse.
TEXTUAL AND GRAMMATICAL
[Num_30:2. יַחֵל Hiph. from חָלָל, and seems to imply the desecration of the subject itself, not the mere treating it in a profane way. The broken word is desecrated.—A. G.].
[Num_30:3. נֶדֶר the positive vow; אִסּר the bond, the negative vow. The binding of the will through a vow or oath.—A. G.]
[Num_30:6. מִבְטָא from the root to babble—the rash, thoughtless, unadvisable utterance—like our word babbler—A.G.].
EXEGETICAL AND CRITICAL
This section might be regarded merely as a completion of the regulations concerning vows (Leviticus 27; Numbers 6) if, aside from the repeated utterances as to the sacredness of vows, we had not here to deal solely with the vows of women, modified by their dependent condition, and if in the provisions for the regulation of their vows, we did not find the fundamental features of the Jewish household coming distinctly into view. Keil [also Bib. Com. Baumgarten traces it back to the regulations over female inheritance of the land.—A. G.] finds the connecting link between this chapter and the preceding in the offering, since the vows would mainly relate to offerings. We think, however, that we may assume that the prospect of the rich blessing, the abundance which should fall to the people of Israel in Canaan forms the connecting link. In the wilderness they could make no great offerings, at least the women could not; in Canaan, on the contrary, rich offerings could and should be brought, and how like woman’s nature it is, in the enjoyment of plenty, to make arbitrary and lavish offerings. The lineaments of the Israelitish domestic arrangements appear in the following distinctions.
1. The head of the household, the father or husband, decides upon the validity of the vows of the female members of the household, because they are dependent upon him. On account of this dependence they have no absolute or unconditioned right of vows, or surrender. They are particularly, with reference to religious obligations, consecrations and self-engagements dependent upon the head of the house. If he utters his veto, the woman is released from her vow, God counts her free. It is only an emasculated modern liberalism which would reverse this divinely appointed order of nature, and constitute woman the mistress, give her control of the household in things of religion.
2. But the master of the house has no unlimited right of veto. It is only in those cases in which, immediately after he had heard of the vow, he declared it invalid, that the obligation was removed. If for any time, either longer or shorter, he had kept silence, he could not invalidate the vow by a later interference. He thus indeed involves himself in the obligation, and must expiate for the non-fulfilment of the vow, as for his own trangression, with a sin-offering, or incur the judicial penalty. The reason is obvious; he has thus suffered her to cherish the assumption of her own independence, and her freedom to vow. The acquired practical right of the woman takes the place of his legal right.
3. The widows and divorced women are free in their vows, since they are not restricted by any male authority and household government. They form households in themselves, and in accordance with the deep inward parity or equality of the female sex with the male.
4. The different cases in which the right of veto can be exercised are, first, the vows of dependent maiden daughters; second, the bride who enters her husband’s house with her vows unfulfilled. [Bring it upon her עָלֶיהָ. The case is of one betrothed. Bib. Com.: Between betrothal and marriage the woman resided in her father’s house; but her property vested in her husband, and she was so far regarded as personally his, that an act of unfaithfulness to him was like adultery, punishable with death (Deu_22:23-24). Hence his right to control her vows even before he actually took her home as his wife. The vows might have been made either previously or subsequently to betrothal; but in either case her future husband, under whose control she passed with these vows upon her, might disallow them.”—A. G.] The third case was that of wife who made a vow in her married state.
Every vow was strictly to take an obligation upon the soul, to bind the soul; but the oath form (Num_30:2) occurs here probably intentionally. The expression: uttered out of her lips has an apologetic bearing with reference to the female hastiness and thoughtlessness of speech. [It is, however, an unfair inference which Keil and Bib. Com. make from its use here, that such vows were not uncommon.—A. G.] Keil remarks justly: Moses addressed these instructions to the heads of the tribes, because they extend into the sphere of civil life.
DOCTRINAL AND ETHICAL
[The care and explicitness with which these instructions are given to those who would be called to apply them, shows the sacredness of vows generally, and with what caution they should be made, and how carefully they should be kept when made. It is one of the most intricate and interesting fields of casuistry which is presented here. Sensitive and morbid consciences are often perplexed and burdened by vows which ought never to have been made. The saying of the preacher has an appropriate place here: it is better not to vow than to vow and not pay. Bishop Sanderson treats the question largely and fully. See also Baxter, Practical Works.—A. G.]
HOMILETICAL HINTS
Womanly enthusiasm in religious matters should be especially restrained by the domestic authority of the man. This fundamental moral law is not suspended by the confessional. That is a fountain of Amazonian nature and life, ever extending and becoming more mischievous. See Michelet, du pretre, de la femme, et de la famille. [No man can bind himself by a vow to do that which the law of God prohibits him from doing, or to refrain from that which it clearly requires. Henry: “A promise to man is a bond upon his estate; but a promise to God is a bond upon his soul. God’s promises to us are yea and amen; let not ours to him be yea and nay. How carefully the divine law consults the good order of families, and preserves the power of superior relations and the duty and reverence of inferiors! Rather than break these bonds, God Himself would quit his right and release the obligation of a solemn vow.”—A. G.]
Footnotes:
[1]Heb. profane.
[2]Marg. her vows were upon her.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Heads of the tribes — Directions concerning vows…
1. Heads of the tribes — Directions concerning vows were addressed, not to individuals but to the heads of the tribes, because family rights were involved as well as the interests of the individual. In the last two chapters were laws for required duties, but in this are statutes concerning voluntary acts which individuals, having freely vowed, were bound to perform. The purpose of these statutes was to prevent the making of rash vows, to annul such as were improper, and to sanction the performance of such as were advisedly made.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Numbers 30
Numbers 30
This brief section has what we may term a dispensational bearing. It applies specially to Israel, and treats of the question of vows and bonds. The man and the woman stand in marked contrast, in relation to this subject. "If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth." Verse 2.
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In reference to the woman, the case was different. "If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her fathers house in her youth; and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every word wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of Her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her." (Ver. 3-5) The same thing applied in the case of a wife. Her husband could either confirm or disannul all her vows and bonds.
Such was the law with regard to vows. There was no relief for the man. He was bound to go right through with whatever had proceeded out of his mouth. Whatever he undertook to do, he was solemnly and irreversibly held to it. There was no back door, as we say - no way of getting out of it.
Now we know who, in perfect grace, took this position, and voluntarily bound himself to accomplish the will of God, whatever that will might be. We know who it is that says, "I will pay my vows unto the Lord now in the presence of all his people." "The man Christ Jesus," who, having taken the vows upon Him, discharged them perfectly to the glory of God, and the eternal blessing of His people. There was no escape for Him. We hear Him exclaiming, in the deep anguish of His soul, in the garden of Gethsemane, "If it be possible, let this cup pass from me." But it was not possible. He had undertaken the work of man’s salvation, and He had to go through the deep and dark waters of death, judgement, and wrath; and perfectly meet all the consequences of man’s condition. He had a baptism to be baptised with, and was straitened until it was accomplished. In other words, He had to die in order that, by death, He might open the pent-up flood gates, and allow the mighty tide of divine and everlasting love to flow dawn to His people. All praise and adoration be to His peerless name for ever!
Thus much as to the man and his vows and bonds. In the case of the woman, whether as the daughter or the wife, we have the nation of Israel, and that in two ways, namely, under government and under grace; Looked at from a governmental point of view, Jehovah, who is at once the Father and the Husband, has held his peace at her, so that her vows and bonds are allowed to stand; and she is, to this day, suffering the consequences, and made to feel the force of those words, "Better that thou shouldest not vow, than that thou shouldest vow and not pay."
But, on the other hand, as viewed from the blessed standpoint of grace, the Father and the Husband has taken all upon Himself, so that she shall be forgiven and brought into the fullness of blessing by and by, not on the ground of accomplished vows and ratified bonds, but on the ground of sovereign grace and mercy, through the blood of the everlasting covenant. How precious to find Christ everywhere! He is the centre and foundation, the beginning and the end, of all the ways of God. May our hearts be ever filled with him! May our lips and lives speak His praise! May we, constrained by His love, live to His glory all our days upon earth, and then go home to be with Himself for ever, to go no more out!
We have here given what we believe to be the primary thought of this chapter. That it may be applied, in a secondary way, to individuals, we do not, by any means, question; and further, that, like all scripture, it has been written for our learning, we most thankfully own. It must ever be the delight of the devout Christian to study all the wars of God, whether in grace or government - His ways with Israel - His ways with the Church - His ways with all - His ways with each. Oh! to pursue this study with an enlarged heart and an enlightened understanding!
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain OF VOWS MADE BY WOMEN (verses Le 27, and…
OF VOWS MADE BY WOMEN (verses Le 27, and in this chapter two fragments of Mosaic legislation dealing with the same subject, but, for some reason which it is useless to attempt to discover, widely separated in the inspired record. Nor does there seem to be any valid reason for explaining away the apparently fragmentary anti dislocated character of these two sections (see the Introduction). The statement, peculiar to this passage, that these instructions were issued to the "heads of the tribes" itself serves to differentiate it from all the rest of the "statutes" given by Moses, and suggests that this chapter was inserted either by some other hand or from a different source. There is no reason whatever for supposing that the "heads of the tribes" were more interested in these particular regulations than in many others which concerned the social life of the people (such as that treated of in Num_5:5-31) which were declared in the ordinary way unto "the children of Israel" at large.
Vers. 1-16. Vows unto the Lord.
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This section, although fragmentary, yet reveals to us with great clearness the Divine mind concerning one important portion of practical religion. It lays down directly the principle that vows to God were lawful and binding. It lays down indirectly the limitation (although it only applies it to the case of women not sui juris) that no vows to God were valid without the consent of the lawful guardian, if such there were. It implies the general rule that no vows are binding to the damage of any who are not parties to the vow; and this is itself a part of the yet wider principle that God is not served nor honoured by anything which involves the injury or dishonour of man. In applying the teaching of this chapter there is indeed the serious preliminary difficulty of deciding whether vows are lawful at all under the Christian dispensation. Inasmuch as no direct utterance can be found in the New Testament upon the subject, it can only be argued upon broad principles of the gospel, and will probably for ever continue to be decided in different ways by different people. It will be truly said upon one side that by virtue of our Christian baptism and profession our whole self is dedicate unto God, to live a life of entire holiness, such as leaves no room for further and self-imposed limitations and restrictions. On the other side it will be truly replied that although in principle all that we have and are is "not our own," but "bought with a price," and only held in trust by us for the glory of God and the good of men, yet in practice there are many different degrees of self-renunciation between which a good Christian is often called in effect to make his choice, and that his vow may be simply his answer to the inward voice which bids him (in this sense) "go up higher." It will be said, again, and truly said, that the law of Christ is essentially a law of liberty, and therefore inconsistent with the constraint of vows; that as soon as a man crosses his natural will, not because his higher will deliberately embraces pain for the sake of God, but because he is bound by a vow, his service ceases to be free and ceases to be acceptable. On the other side it will be said, and truly said, that just because we are under the law of liberty, therefore we are at liberty to use whatever helps Christian experience finds to be for practical advantage in the hard conflict with self; the law of liberty will no more strip the weakling of the defensive armour which gives him confidence than compel the strong man to hamper himself with it. Once more, it will be said that the Christian service is "reasonable," i.e., one which continually approves itself to the honest intelligence of him that renders it; but since it may happen to any to have his convictions altered by growing knowledge or greater experience, it is not fit that the conduct of any be permanently restrained by vows. And this is to a certain extent unanswerable. No vow could oblige a Christian to act contrary to his matured convictions of what was really best for him, and so for God. If, e.g., one who had vowed celibacy came to feel in himself the truth of 1Co_7:9, he would be a better Christian in breaking than in keeping his vow; for we are not under the law, which rigorously enforces the letter, but under the Spirit, who loves only that which makes for true holiness. It may, however, be truly urged that while no vow ought to be held absolutely binding upon a conscience which repudiates it, yet many vows may be taken with all practical assurance that the conscience never will repudiate them. One thing of course is certain; all vows (at least of abstinence) stand upon the same footing in principle, however various an aspect they may wear in practice. A vow, e.g., of total abstinence from intoxicating liquors is in principle exactly as defensible or as indefensible as a vow of perpetual celibacy; nor can an attempt to defend one while condemning the other be absolved from the charge of hypocrisy. This being the doubtful state of the argument, of which the true Christian casuist can only say, "Let every man be fully persuaded in his own mind," it remains to treat of vows in that sense in which they are allowed by all, viz., as promises made by the soul to God, whether fortified or not by some outward ceremonial, whether made in response to the more general persuasions of the gospel, or the more secret drawings of the Holy Spirit. Consider, therefore
I THAT A MAN MUST NOT BREAK HIS WORD UNTO GOD. If a man is obliged in honour (and wherever practicable in law too) to keep his promise to his brother man; if an honest man (even among savages), having Raven his word to his neighbour, may not disappoint him, though it were to his own hindrance; (Psa_15:4) if God himself have vouchsafed to make promises to man, (and with an oath too Heb_6:17, Heb_6:18) which promises he for his part will most surely keep and perform, how much more is man bound to keep his promise made to God!
II THAT A PROMISE MADE, TO GOD IN SICKNESS OR DISTRESS MAY NOT BE DEPARTED FROM IN HEALTH AND PROSPERITY. No doubt most vows were made under stress of some calamity or need, as Jacob"s (Gen_28:20), Hannah"s, (1Sa_1:11) and others. (cf. Psa_66:13 Psa_76:11) Yet how often do men treat their God with such indignity! (1Co_10:22)
III THAT A RESOLUTION DELIBERATELY FORMED AND OFFERED UNTO GOD IS QUITE AS SACRED AS THOUGH MADE WITH AN OATH. For an oath is on the part of God a condescension which has no meaning for him, (Heb_6:17) on the part of man a device to overawe his own sinful weakness, but it adds nothing to the real sacredness of the vow. How many vows have we taken upon ourselves, either openly or secretly! They are all as binding on us as though we had imprecated the most frightful penalties upon our failure to observe them. The punishment of Ananias and Sapphira was intended to mark the extreme malediction of such as secretly withhold from God what of themselves or of their own they have deliberately dedicated to his service.
IV THAT NO PROMISE CAN BE MADE TO GOD IN DEROGATION OF THE JUST RIGHTS OF ANOTHER OVER US. God can never be served with that upon which another has a rightful claim, nor honoured by anything which involves dishonour of another. Only that which is really ours to give can we give unto God. If it be unworthy to offer unto the Lord of that which doth cost us nothing, (2Sa_24:24) it is unjust to offer unto the Lord of that which doth cost another something.
V THAT IN PARTICULAR A DAUGHTER"S PRIMARY DUTY IS TO HER PARENT, A WIFE"S TO HER HUSBAND. Only what lies beyond the sphere of their legitimate claims can she sacrifice in the name of religion.
VI THAT THE "RASH UTTERANCE OF THE LIPS" IS NOT HELD BINDING BY THE LORD. Since he utterly rejects any service which is not truly willing, and since he is infinitely above taking advantage of the folly of man, it is mere obstinacy, not religion, which leads a man to abide by what he has ignorantly and rashly said that he will do.
VII THAT A FATHER OR A HUSBAND MAY NOT PLAY FAST AND LOOSE WITH THE RELIGIOUS PRACTICES OF THOSE DEPENDENT UPON HIM, NEITHER DISALLOW ONE DAY WHAT HE ALLOWED THE DAY BEFORE. It is given to them to exercise control even in religious matters, but not to exercise it capriciously. It is a fearful responsibility to cross the devout purposes of God"s servants from any but the purest motives, and for any but the weightiest reasons.
VIII THAT IF WE, THROUGH NEGLIGENCE OR CAPRICE, DISTURB THE SPIRITUAL LIFE, AND HINDER THE HEAVENLY DESIRES OF THOSE DEPENDENT ON US, WE MUST BEAR THEIR INIQUITY. We do not know indeed how such responsibility will be apportioned at the day of judgment, but we do know that God will exact vengeance for every injury done to souls, and especially for injury done to such as are committed to our care. (Mat_18:6)
HOMILIES BY D. YOUNG Vers. 1, 2. The solemn obligation of the vow.
I NOTICE THE ABSENCE OF ANY REFERENCE TO THE SUBJECT MATTER OF THE VOW. Moses does not say anything as to certain vows being right and certain others being wrong. This was not needed, and would only have taken away from the sharp and clear announcement that a vow once made was not to be lightly esteemed. Even the exemptions from obligation which Moses mentions in the remainder of the chapter are those caused not by anything unlawful in the subject matter of the vow, but by the fact that it proceeded from one who was not a sufficiently free agent to make a vow. It was quite evident that a vow must not contradict any commandment of God, nor infringe any right of other men. It must lie within the proper province of a man"s own free will; it must concern such things as he can really control. This was what gave the vow its virtue and significance. Certain things were commanded, with respect to which there was no choice but obedience; and outside of these there was still a large field, where the Israelite was left to his own control. What use he would make of this freedom was of course a test of his own disposition. That he must keep clearly within his own freedom was a thing that needed no insisting upon.
II CONSIDER THE NECESSITY THERE WAS FOR IMPRESSING ON THE ISRAELITES THE SOLEMN OBLIGATION OF THEIR VOWS. How came the Israelite to make a vow? We must recollect that in those days there was a general and practical belief in the power of supernatural beings to give help to men. The Israelites, only too often found unbelievers in Jehovah, were not, therefore, wanting in religious feeling-. When they lost faith in the God of Israel, the lapse was not into atheism, but into idolatry. And thus when their hearts were strongly set on some object, not only did they put forth the effort of self and solicit the aid of others, but especially the aid of Jehovah. And as they sought the aid of their fellow-men under the promise of a recompense, so they sought the aid of Jehovah under a similar promise. Under the influence of strong desires and highly excited feelings all sorts of vows would be made by the Israelites, and some of them, probably, very difficult to carry out. Doubtless there were Israelites not a few with somewhat of Balak"s spirit in them. They felt how real was the power of Jehovah, and, being as little acquainted with his character as Balak was, they concluded that his power could be secured on the promise of some sufficient consideration in return. Among an unspiritual people whose minds were filled with a mixture of selfishness and superstition, vows would take the aspect of a commercial transaction. So much indispensable help from God, and, as the price of it, a corresponding return from man. And as the help of God would be felt to require a much greater return than the help of man, so the vow would undertake something beyond the ordinary range of attainment. May we not conclude that the petition connected with the vow was oftentimes answered, and that God for his own wise purposes did give people the desires of their own hearts, even as he did to Hannah? If so, we see at once the difficulty that would often arise in fulfilling the vow. We know how the desire of a man"s heart, once accomplished, is often felt to be unworthy of the effort and expenditure. Thus there would be a strong temptation to neglect the fulfilling of the vow if it could be safely managed. It was an invisible God who had to be dealt with; and ready enough as the Israelite might be to believe in Jehovah as long as it was for self-advantage, the faith in him and the fear of him would begin to wax feeble when it wan a question of meeting what had proved a profitless engagement. A vow to an idol was really a vow to be paid to avaricious and watchful priests. A promise made to a fellow-man he may be trusted to exact. But what is a vow to the invisible God? "I may neglect it with impunity," is the thought in the Israelite"s heart. (Ps 1 Psa_73:11) But the impunity was a delusion. God had marked the vow only too carefully; and it was less harm for a man to go with some heavy burden and great hindrance hanging about him all the days of his life, than that the sanctity of the vow or oath should be slighted in the smallest degree.
III CONSIDER HOW THE PRINCIPLES THAT UNDERLIE THIS INJUNCTION ARE TO BE CARRIED OUT BY CHRISTIANS. We are passed into an age when vows are not commonly made. Most of those whose thoughts are filled with the desires of their own hearts do not believe in the power of God to help them. And Christians ought to be free from such desires. It is their part to pray the prayer of the Collect for the fourth Sunday after Easter: "Grant unto thy people that they may love the thing which thou commandest, and desire that which thou dost promise." But though modern Christians may not have the same inducements to make vows as ancient Israelites, still there are certain principles and duties underlying this injunction of Moses which deserve our careful regard.
1. Consider well the great projects and ruling views of your life. Let the prayer of the above Collect be uttered on every Sunday and week-day throughout the year. Enter only on such undertakings as not merely accord with God"s will, but spring from it, Nothing really accords with God"s will save what springs from it. The sooner we discover that the most practicable life and the most blessed one is that of being not our own masters, but what the apostles learned to be, servants of the Lord Jesus Christ, (Rom_1:1 Php_1:1 Jam_1:1 2Pe_1:1 Rev_1:1) the better it will be for us. We shall not then enter upon undertakings which we lack the skill, the resources, and perhaps the heart to finish. This very injunction of Moses is a suggestion of the difficulties which come from a wrong choice. Under the power of excitement and in the ignorance of inexperience we may enter into engagements which afterwards become the burden and curse of life.
2. Consider wherein the evil of a broken vow really consists. Do not suppose that God considers it worse to violate a vow or an oath than to violate any other promise. Truth for the sake of truth is a sacred thing in the eyes of God. Who can doubt that in his sight the affirmation, now happily allowed in courts of justice, is as binding as any oath whatsoever? Not but what a solemn appeal to the universal presence and all-seeing eye of Almighty God, if made voluntarily, and with evident conviction, earnestness, and sincerity in the mode of expression, is of great service in pressing home the truth. Witness the force of such an appeal in the writings of Paul. The evil has been in forcing the oath on all men irrespective of their disposition. No forced oath will make the liar really truthful; and no forced oath can make the truthful man anything more than truthful. Administering oaths to a man of veracity is like holding a candle to make the sun shine. As has been truly said, the compelled oath makes the ignorant and superstitious to think that there are two kinds of truth, and that it is harmless to say, free from an oath, what it would be very wicked to say under it.
3. Consider what deliberation is required in entering on the obligations of the Christian profession. Here are promises which it is right to make; yet they must be made with due caution, circumspection, and inquiry. Christ would have us avoid with equal care the perils of haste and procrastination. We cannot begin too soon seriously to consider the claims of God upon us, but we are warned against hastily plunging into obligations which before long may be altogether too much for our worldly hearts. It is only too evident that many are led into a profession of religion, either in a fit of excitement which cannot be sustained, and which, indeed, would be of no use if it could be sustained, or by an insufficient consideration of all that a profession of religion includes. Our Lord stops us at the very beginning with an earnest entreaty to measure well what we are about, and understand exactly what it is that he asks. We must not mistake his demands and claims, and put some notion of our own in place of them. (Mat_7:21-29 Mat_16:24-26 Luk_9:57, 58 14:25, 35 Joh_6:44)
4. Consider the great peril of being unfaithful to the knowledge of what is right. It is a dreadful thing to fall away from truth when it is done in the light of knowledge, and in spite of the prickings of conscience. A broken promise, whether to God or man, broken not through infirmity, but of set and selfish purpose, is in God"s eye a great transgression. No doubt in many infractions of promise there are complications and difficulties, pros and cons, which prevent every one save the all-searching God himself from determining the real character of the action. We need not make estimates of particular cases unless we are compelled. Let us keep our own hearts with all diligence, and labour to be on the side of self-denial and a good conscience rather than on that of carnal inclinations. God has made his yea and amen felt in Christ Jesus. So may Christ Jesus be able to make his yea and amen felt in the sincerity, simplicity, and straightforwardness of the lives of his people. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain In this chapter we have regulations as to the…
CRITICAL AND EXPLANATORY NOTES
In this chapter we have regulations as to the force and obligatoriness of vows, with certain cases specified in which they ceased to be binding. Rules for the estimation of things vowed to the Lord had already been laid down in Leviticus 27. The present chapter appropriately follows the laws regulating the sacrifices, inasmuch as vows frequently related to the offering of sacrifices.
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Num_30:1. Unto the heads of the tribes, because the questions which are here dealt with would be brought before them for settlement.
Num_30:2. A vow. Heb., neder, “a positive vow, or promise to give any part of one’s property to the Lord.”—Keil and Del.
A bond. Heb., issar, “the negative vow, or vow of abstinence.”—Ibid.
“A vow involved an obligation to do: a bond, an obligation to forbear doing.”—Speaker’s Comm.
He shall not break his word. Margin: “profane,” i.e., by not fulfilling, or by violating it.
Four cases are specially prescribed for:
(1) that of a youthful maiden in her father’s house (Num_30:3-5);
(2) that of a woman betrothed, but not married (Num_30:6-8);
(3) that of a widow, or divorced woman (Num_30:9);
(4) that of a married woman in her husband’s house (Num_30:10-12).
Num_30:6. And if she had at all an husband, &c. “Rather, ‘And if she shall at all be an husband’s, and her vows shall be upon her, or a rash utterance of her lips, wherewith she hath bound her soul.’ The ‘at all’ intimates that the case of a girl betrothed, but not yet actually married, is here contemplated.”—Speaker’s Comm.
Uttered ought, &c. “Lit., ‘the rash utterance of her lips.’ ”—Ibid. “Gossip of her lips, that which is uttered thoughtlessly or without reflection.”—Keil and Del.
Num_30:15. He shall bear her iniquity; i.e., “the sin which the wife would have had to bear if she had broken the vow of her own accord.”—Ibid.
THE SOLEMN OBLIGATION OF RELIGIOUS VOWE
(Num_30:1-2)
Notice—
I. The case supposed.
“If a man vow a vow unto the Lord, Or swear an oath to bind his soul with a bond.”
1. The vow is made unto God. He is the only true and proper object of religious vows. There is not a trace in the Bible of vows being made to saints or angels.
2. The vow binds the soul. “Swear an oath to bind his soul with a bond.” “A promise to man is a bond upon the estate, but a promise to God is a bond upon the soul.”
3. The vow is voluntarily made. “Vows were not of Divine appointment, but originated with men themselves.” Spontaneity was of the essence of a vow. The obligations were always voluntarily self-imposed. This is clearly expressed in regard to the offering of Ananias (Act_5:4). (a)
4. The thing vowed must be lawful. No one can rightly bind himself to do an unrighteous thing. Generally vows were solemn promises to consecrate something to God, or to do something in His service and to His honour. But “votive offerings arising from the produce of any impure traffic, were wholly forbidden” (Deu_23:18). The offering must be pure; the service must be righteous and good.
II. The danger implied.
“He shall not break His word,” &c. This implies temptation to break the word, or peril of failure in fulfilling the vow. There is in human nature a deep-rooted and deplorable tendency to forget in health the vows which were made in sickness, and to ignore in our security and peace the vows we made in our danger and alarm. (b)
III. The command given.
1. That he shall perform his vow. “He shall not break his word.”
2. That he shall fully perform his vow. “He shall do according to all that proceedeth out of his mouth.” (c)
Conclusion.
Appeal to those who have unfulfilled vows resting upon them.
1. Baptismal vows, in the case of some of you, are unfulfilled. (d)
2. Vows made in affliction or danger by some of you have not been paid.
“When thou vowest a vow unto God, defer not to pay it,” &c. (Ecc_5:4-5). Humbly and earnestly resolve, “I will pay my vows unto the Lord now.” Resolve and do.
ILLUSTRATIONS
(a) A vow is a promise made to God, in the things of God. The obligation of it is, by casuists, deemed to be as great as that of an oath. It is a sacred and solemn bond, wherever a soul binds itself to God in lawful things; and being once bound by it, it is a most heinous evil to violate it. “It is a high piece of dishonesty to fail in what we have promised to men,” saith Dr. Hall; “but to disappoint God in our vows is no less than sacrilege. The act is free and voluntary; but if once a just and lawful vow or promise hath passed your lips, you may not be false to God in keeping it.” It is with us as to our vows, as it was with Ananias and Sapphira as to their substance: “Whilst it remained,” saith Peter, “was it not thine own?” He needed not to sell and give it; but if he will give, he may not reserve: it is death to save only a part; he lies to the Holy Ghost that defalcates from that which he engaged himself to bestow. If thou hast vowed to the mighty God of Jacob, look to it that thou be faithful in thy performance, for He is a great and jealous God, and will not be mocked.—J. Flavel.
This topic is illustrated on pp. 92, 93.
(b) In English we say, “The river past, and God forgotten,” to express with how mournful a frequency He whose assistance was invoked, it may have been earnestly, in the moment of peril, is remembered no more as soon as by His help the danger has been surmounted. The Spaniards have the proverb too, but it is with them: “The river past, the saint forgotten,” the saints being in Spain more prominent objects of invocation than God. And the Italian form of it sounds a still sadder depth of ingratitude: “The peril passed, the saint mocked.”—R. C. Trench, D. D.
Praise should always follow answered prayer. It was thus with one man. He was very ill; a great strong man in his day: yet disease touched him, shrivelled him up, laid him upon a lowly bed, made him pray to the humblest creature in his house for favours hour after hour. As he lay there in his lowliness and weakness, he said, “If God would raise me up I would be a new man, I would be a devout worshipper in the sanctuary, I would live to His glory.” And God gathered him up again; did not break the bruised reed, did not quench the smoking flax, but permitted the man to regain his faculties. And he was not well one month till he became as worldly as he was before his affliction. He prayed as if his heart loved God; and when he got his health back again he was a practical atheist—he was virtually the basest of blasphemers.—Joseph Parker. D.D.
For another illustration on this point, see p. 186 (b).
(c) I know of two men who started business with this vow: “We shall give to God one tenth of all our profits.” The first year the profits were considerable. The next year there was increase in the profits, and of course increase in the tithe; in a few years the profits became very large indeed, so that the partners said to one another, “Is not a tenth of this rather too much to give away? suppose we say now we shall give a twentieth?” And they gave a twentieth,—and the next year the profits had fallen down; the year after that they fell down again, and the men said to one another, as Christians should say in such a case, “Have not we broken our vow? Have not we robbed God?” And in no spirit of selfish calculation, but with humility of soul, self-reproach, and bitter contrition, they went back to God and told Him how the matter stood, prayed His forgiveness, renewed their vow, and God opened the windows of heaven and came back to them and all the old prosperity.—Ibid.
(d) The children of pious parents, who in their infancy were dedicated to God in holy baptism, lie under the solemn vows which were assumed in their behalf. Though your parents had authority to promise for you, it is you that must perform it, for it is you that they obliged. If you think they did you wrong, you may be out of the covenant when you will, if you will renounce the kingdom of heaven. But it is much wiser to be thankful to God, that your parents were the means of so great a blessing to you; and to do that again more expressly by yourselves, which they did for you; and openly with thankfulness, to own the covenant in which you are engaged, and live in the performance and in the comforts of it all your days.—Richard Baxter.
THE VOWS OF WOMEN,—THEIR RATIFICATION AND ABROGATION:
(Num_30:3-16)
These verses suggest the following observations—
I. That religious vows are sometimes rashly made.
They are sometimes “the rash utterance of the lips” (Num_30:6). Considering their solemn nature and binding force, they ought never to be made without serious consideration.
II. That religious vows made by females under the authority of a father or a husband, and disallowed by them, cease to be binding.
Three examples are given of the abrogation of the vows of women.
(1) A father may annul a vow made by his youthful daughter dwelling with him (Num_30:3-5).
(2) A man betrothed to a maiden, but not married to her, may annul a vow made by her after her betrothal to him (Num_30:6-8).
(3) A married man may annul a vow made by his wife (Num_30:10-12). But in order to annul these vows the father or the husband, as the case may be, must forbid their fulfilment, and that at once. If he kept silence concerning the vow, by so doing he ratified it (Num_30:4; Num_30:7; Num_30:11). And the prohibition of the vow, if it was to be of any force, must be promptly uttered. “If her father disallow her in the day that he heareth,” &c. (Num_30:5, and Num_30:7-8; Num_30:12). These regulations were wise and equitable; for the daughter or wife might make a vow which would be “prejudicial to the affairs of the family, perplex the provision made for the table if the vow related to meats, or lessen the provision made for his children if the vow would be more expensive than his estate would bear,” or otherwise seriously interfere with the measures of the father and husband.
III. That vows made by females under such authority and not disallowed, and vows made by females not under such authority, are binding.
If the father did not without delay protest against his young daughter’s vow (Num_30:3-4), or the intending husband against the vow of his betrothed (Num_30:6-7), or the husband against the vow of his wife (Num_30:10-11), such vow remained in full force. And the vows made by widows or divorced wives were as binding as those made by a man (Num_30:9). Not being dependent upon a husband or father, such a woman was at liberty to make vows, and having made a vow was bound to fulfil it.
IV. That if a husband improperly annul a vow made by his wife, the guilt of its non-fulfilment will rest upon him.
“But if her husband altogether hold his peace at her from day to day,” &c. (Num_30:14-15). In this case the guilt of the unpaid vow would rest upon the husband; and he must either present a trespass offering for the expiation of his sin (Lev_5:4-13), or he must bear the punishment due to the sin.
The regulations we have been considering authorise the following inferences—
i. The solemnity of religious vows. They relate to the soul and to God. They ought not to be lightly made; and when made, they should be performed with scrupulous fidelity.
ii. The importance and sacredness of parental authority. Even a vow made by a maiden to God must be set aside if her father object to it. The Scriptures clearly and repeatedly affirm the authority of parents (Exo_20:12; Eph_6:1-3). And it is confirmed by the example of our Lord (Luk_2:51). This authority involves a double obligation—
1. Parental obligation—to consider and to promote the welfare of their children, &c. (Gen_18:19; Deu_6:7; Pro_22:6; Eph_6:4). (a)
2. Filial obligation.
(1) To revere their parents (Exo_20:12; Mal_1:6; Eph_6:2-3). (b)
(2) To obey their parents. We see from this chapter that “obedience to a father stood higher than a self-imposed religious service.” “Children, obey your parents in the Lord; for this is right.” (c)
(3) To be grateful to their parents. The ceaseless solicitude and tender care and quenchless love of parents for their children should evoke from them deep and thankful affection (Joh_19:26-27; 1Ti_5:4). (d)
iii. The importance and sacredness of marital authority. The authority of the husband over the wife, as laid down in this chapter, and in other portions of the scriptures, is very great (1Co_11:3; 1Co_11:7-9; Eph_5:22-24; 1Ti_2:12-14; 1Pe_3:1-6).
Let the husband “love his wife even as himself; and the wife see that she reverence her husband.” (e)
ILLUSTRATIONS
(a) When children are born to you, the most solemn book is opened, so far as you are concerned, that ever is opened, except that which relates to your own soul’s fate. The account that begins to be incurred when parents rejoice because a child is born to them, is the most solemn account that ever is incurred aside from one’s own individual duty towards God. I do not mean that all the misconduct and evil doings of the child are to come back upon the parent, and that there is to be in the child no free will, so that no individual account can belong to him. For if a parent has cleansed his skirts of his children, the guilt of their sins will rest on their heads, and not on his. But unless the parent can show that the child’s misconduct and wreck of eternity are not attributable to any fault of his, the weight of the child’s condemnation will be divided—no, it will not be divided, it will rest undivided on the child’s head, and undivided on the parent’s head. It is a responsibility assumed by every parent, to look after the welfare, temporal and eternal, of his child. If God had sent to him an angel, with a scroll of heavenly writ, saying, “I send to school to you my well-beloved child; take it, teach it, and bring it back to heaven; and let its education be the test of your fidelity”—if God had sent to the parent such a missive, his responsibility would not be greater or more real than that which is laid upon us when we undertake to bring up children, They are not simply playthings, although they do make playthings. They are not mere little pleasure-bells, although no bells ever ring so sweetly. They are not instruments of music, and pictures, and flowers of dear delight in our household, that we may enjoy them, and that they may enjoy themselves. They are not frolicsome kittens and singing birds for our pleasure and their own. They are God’s immortals. They are sent forth to make an earthly pilgrimage, and you are their schoolmasters and pilots. It is a solemn thing to have such a charge put into your hands.—H. W. Beecher.
For additional illustrations on Parental duties and responsibilities, see pp. 33, 46, 47.
(b) There are some children who are almost ashamed to own their parents because they are poor or in a low station of life. We will therefore give an example of the contrary, as displayed by the Dean of Canterbury, afterwards Archbishop Tillotson. His father, who was a plain Yorkshireman, perhaps something like those we now call “Friends,” approached the house where his son resided, and enquired whether “John Tillotson was at home.” The servant, indignant at what he thought his insolence, drove him from the door; but the Dean, who was within, hearing the voice of his father, instead of embracing the opportunity afforded him of going out and bringing in his father in a more private manner, came running out, exclaiming in the presence of his astonished servants, “It is my beloved father!” and falling down on his knees, asked for his blessing.—Dict. of Illust.
(c) During Havelock’s stay in England, a gentleman went one evening to the house of the colonel, in compliance with an invitation. In the course of conversation, Mrs. Havelock turned suddenly round to her husband, and said, “My dear, where is Harry?” referring to her son, whom she had not seen during the whole afternoon. The colonel started to his fert. “Well, poor fellow! he’s standing on London Bridge, and in this cold too! I told him to wait for me there at twelve o’clock to day; and, in the pressure of business, I quite forgot the appointment.” It was now about seven o’clock in the evening. The colonel ordered a cab to be called; and, as he went forth to deliver his son from his watch on London Bridge, he turned to excuse himself from his visitor, saying, “You see, sir, that is the discipline of a soldier’s family.” In the course of an hour, he returned with poor Harry, who seemed to have passed through the afternoon’s experience with the greatest good humour.—Ibid.
(d) An old schoolmaster said one day to a clergyman who came to examine his school, “I believe the children know the catechism word for word.” “But do they understand it? that is the question,” said the clergyman. The schoolmaster only bowed respectfully, and the examination began. A little boy had repeated the fifth commandment, “Honour thy father and thy mother;” and he was desired to explain it. Instead of trying to do so, the little fellow with his face covered with blushes, said, almost in a whisper, “Yesterday, sir, I showed some strange gentlemen over the mountain. The sharp stones cut my feet; and the gentlemen saw them bleeding, and they gave me some money to buy me shoes. I gave it to my mother, for she had no shoes either; and I thought I could go barefoot better than she.” The clergyman then looked very much pleased; and the old schoolmaster only quietly remarked, “God gives us His grace and His blessing.”—Christian Treasury.
(e) Sometimes we have seen a model marriage, founded in pure love and cemented in mutual esteem. Therein the husband acts as a tender head, and the wife, as a true spouse, realises the model marriage relation. She delights in her husband, in his person, his character, his affection: to her he is not only the chief and foremost of mankind, but in her eyes he is all in all, her heart’s love belongs to him and to him only. She finds sweetest content and solace in his company, his fellowship, his fondness; he is her little world, her paradise, her choice treasure. To please him she would gladly lay aside her own pleasure to find it doubled in gratifying him. She is glad to sink her individuality in his. She seeks no name for herself, his honour is reflected upon her, and she rejoices in it. She would defend his name with her dying breath; safe enough is he where she can speak for him. The domestic circle is her kingdom; that she may there create happiness and comfort is her life-work, and his smiling gratitude is all the reward she seeks. Even in her dress she thinks of him, without constraint she consults his taste, and thinks nothing beautiful that is obnoxious to his eye. A tear from his eye because of any unkindness on her part, would grievously torment her. She asks not how her behaviour may please a stranger, or how another’s judgment may be satisfied with her behaviour; let her beloved be content and she is glad. He has many objects in life, some of which she does not quite understand, but she believes in them all, and anything that she can do to promote them she delights to perform. He lavishes love on her, and she on him. Their object in life is common. There are points where their affections so intimately unite that none could tell which is first and which is second. To see their children growing up in health and strength, to see them holding posts of usefulness and honour, is their mutual concern; in this and other matters they are fully one. Their wishes blend, their hearts are indivisible. By degrees they come very much to think the same thoughts. Intimate association creates uniformity; we have known this to become so complete that at the same moment the same utterance has leaped to both their lips. Happy woman and happy man! If heaven be found on earth, they have it! At last the two are so welded, so engrafted on one stem, that their old age presents a lovely attachment, a common sympathy, by which its infirmities are greatly alleviated, and its burdens are transformed into fresh bonds of love. So happy a union of will, sentiment, thought, and heart exists between them, that the two streams of their life have washed away the dividing bank, and run on as one broad current of united existence till their common joy falls into the main ocean of felicity.—C. H. Spurgeon.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Law of Vows
The Law of Vows
This chapter deals with the subject of Vows, which is also treated in Leviticus 27, where see notes. A vow made by a man is binding (Num_30:2). But a woman is not considered to have an independent right to make a vow. So long as she is unmarried she is under the jurisdiction of her father, and on her marriage she comes under that of her husband. The assent, therefore, of her father or husband must be given or implied in order that her vow may be binding.
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2. Vow a vow.. or swear an oath to bind his soul] The former is a positive vow or vow of performance; the latter is a negative vow or vow of abstinence: see on Leviticus 27.
3-5. Case of an unmarried woman.
6-8. Case of a woman who has entered into a vow while unmarried, but who marries before her vow is fulfilled. The husband has the power either to confirm his wife's vow, or disallow it when he hears of it. The words in Num_30:6 should read 'if she be married to a husband while her vows are upon her.'
9. Case of a widow, or divorced woman. Her vow is binding.
10-15. Case of a married woman. Her vow to be binding must be ratified by her husband.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 6. Concerning Vows
6. Concerning Vows
CHAPTER 30
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1. The vow of a man (Num 30:1-2)
2. The vows of women (Num 30:3-16)
The entire chapter treats of vows. It also has a deeper meaning. There is a sharp contrast between the vow of a man and the vows of virgins, widows or wives. The vows of women could be set aside under certain conditions. The husband or the father could disallow the vow. But if they kept their peace or if she was a widow or divorced, she had to keep the vow. It was different with the man; he was not to break his word, but to do according to all that proceeds out of his mouth.
The man who keeps his word, who does all that he vowed, typifies the Lord Jesus Christ. He has completely done the work He voluntarily bound Himself to do. The woman represents the nation Israel. They made a vow at Sinai which they could never keep. “Alas, when the gracious proffer of redemption came, though they had been even then long under the penalty of it, they refused redemption, held stubbornly to their broken contract, and remain under it today, the enduring lesson, published in every land, of what the law is for those who seek righteousness by it” (Numbers Numerical Bible).
Some day the vow under which Israel has put herself will be disallowed, then Israel is received back into favor. “And the Lord shall forgive her” (verse 8).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Obligation of Vows
The Obligation of Vows
v. 1. And Moses spake unto the heads of the tribes, to whom the regulation of affairs regarding families was entrusted, concerning the children of Israel, saying, This is the thing which the Lord hath commanded:
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v. 2. If a man vow a vow unto the Lord, or swear an oath to bind his soul with "a bond, both the vows to perform and the vows to abstain being included in the precept, he shall not break his word and thus profane his solemn utterance, Psa 55:20, he shall do according to all that proceedeth out of his mouth, for the promise, supported with an oath, has called upon God as a witness, and therefore its fulfillment is a sacred obligation. Far better not to make a promise than to do so lightly and afterward not keep one’s word, Deu 23:21-22. The purpose of this regulation, which looked forward to the time of Israel’s living in Canaan, was to prevent frivolous vowing and foolish promising, a practice which to this day tends to loosen the bonds of obligation which men ought to feel in their intercourse with one another.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 When anyone makes a vow to Yahweh, or swears…
When anyone makes a vow to Yahweh, or swears an oath
These two sentences have similar meanings and are combined to emphasize making a vow or promise. (See: Parallelism)
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to bind himself with a promise
Here Moses speaks of a person promising to do something as if his promise were a physical object that he ties to himself. AT: "committing to fulfill a promise" or "promising to do something" (See: Metaphor)
he must not break his word. He must keep his promise to do everything that comes out of his mouth
These two sentences have similar meanings and are combined to emphasize that he must fulfill his promises. Here "word" is a metonym that refers to what he said. (See: Parallelism)
he must not break his word
The phrase "his word" refers to a man's oaths and vows. Here Moses speaks of not fulfilling these as if they were physical objects that the man could break. AT: "he must fulfill his promises" (See: Metaphor and Metonymy)
everything that comes out of his mouth
Here the word "mouth" is a metonym for the things that the man says. AT: "to do everything that he says he will do" (See: Metonymy)
translationWords
Moses
tribe
people group
Israel
Yahweh
command
vow
oath
bind
promise
word
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 30:1-16 Vows were an important way to express devotion…
30:1-16 Vows were an important way to express devotion or piety, but were sometimes made in haste and were often forgotten. Voluntary pledges were commonly made on special religious occasions or in times of war. Perhaps the reference to vows and voluntary offerings (29:39) prompted the further discussion here (cp. 15:3; see also 6:1-21; Lev 5:4-5; 27:1-34; Deut 23:21-23). These instructions were applied in the case of Hannah and Elkanah (1 Sam 1:1-28). Such practices, which included fasting, continued into the New Testament period (e.g., Matt 6:16; 15:3-9; Acts 18:18; 21:23). Vows of females—young and unmarried or adult and married—were subject to approval by the responsible male who would be a financial partner in the vow. Nobody, male or female, young or old, should make a vow to God and then neglect it.
30:1-2 Vows included promises of offerings (e.g., Hannah’s vow, 1 Sam 1) and pledges of abstinence (e.g., the Nazirite vow, Num 6). Jesus made reference to the instruction regarding vows in the Sermon on the Mount (Matt 5:33).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.