When a man vows a vow to Yahweh, or swears an oath to bind his soul with a bond, he shall not break his word. He shall do according to all that proceeds out of his mouth.
Parallel Translations
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When a man vows a vow to Yahweh, or swears an oath to bind his soul with a bond, he shall not break his word. He shall do according to all that proceeds out of his mouth.
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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.
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(30-3) When a man voweth a vow unto the LORD, or sweareth 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.
Cross-references (35)
Passages linked to Numbers 30:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 50:14 Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.
- Psalms 116:14 I will pay my vows to Yahweh, yes, in the presence of all his people.
- Job 22:27 You will make your prayer to him, and he will hear you. You will pay your vows.
- Ecclesiastes 5:4-5 When you vow a vow to God, don’t defer to pay it; for he has no pleasure in fools. Pay that which you vow. It is better that you should not vow, than that you should vow and not pay.
- Psalms 66:13-14 I will come into your temple with burnt offerings. I will pay my vows to you, which my lips promised, and my mouth spoke, when I was in distress.
- Acts 23:12 When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul.
- Leviticus 5:4 “ ‘Or if anyone swears rashly with his lips to do evil or to do good—whatever it is that a man might utter rashly with an oath, and it is hidden from him—when he knows of it, then he will be guilty of one of these.
- Numbers 30:3-4 “Also, when a woman vows a vow to Yahweh and binds herself by a pledge, being in her father’s house, in her youth, and her father hears her vow and her pledge with which she has bound her soul, and her father says nothing to her, then all her vows shall stand, and every pledge with which she has bound her soul shall stand.
- Psalms 22:25 My praise of you comes in the great assembly. I will pay my vows before those who fear him.
- Psalms 55:20 He raises his hands against his friends. He has violated his covenant.
- Psalms 116:18 I will pay my vows to Yahweh, yes, in the presence of all his people,
- Proverbs 20:25 It is a snare to a man to make a rash dedication, then later to consider his vows.
- Nahum 1:15 Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.
- Matthew 5:33-34 “Again you have heard that it was said to the ancient ones, ‘You shall not make false vows, but shall perform to the Lord your vows,’ but I tell you, don’t swear at all: neither by heaven, for it is the throne of God;
- Acts 23:21 Therefore don’t yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. Now they are ready, looking for the promise from you.”
- Psalms 76:11 Make vows to Yahweh your God, and fulfill them! Let all of his neighbors bring presents to him who is to be feared.
- 2 Corinthians 1:23 But I call God for a witness to my soul, that I didn’t come to Corinth to spare you.
- 2 Corinthians 9:9-11 As it is written, “He has scattered abroad. He has given to the poor. His righteousness remains forever.” Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness, you being enriched in everything to all generosity, which produces thanksgiving to God through us.
- Genesis 28:20-22 Jacob vowed a vow, saying, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on, so that I come again to my father’s house in peace, and Yahweh will be my God, then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.”
- Exodus 20:7 “You shall not misuse the name of Yahweh your God, for Yahweh will not hold him guiltless who misuses his name.
- Leviticus 27:2-34 “Speak to the children of Israel, and say to them, ‘When a man consecrates a person to Yahweh in a vow, according to your valuation, your valuation of a male from twenty years old to sixty years old shall be fifty shekels of silver, according to the shekel of the sanctuary. If she is a female, then your valuation shall be thirty shekels. If the person is from five years old to twenty years old, then your valuation shall be for a male twenty shekels, and for a female ten shekels. If the person is from a month old to five years old, then your valuation shall be for a male five shekels of silver, and for a female your valuation shall be three shekels of silver. If the person is from sixty years old and upward; if he is a male, then your valuation shall be fifteen shekels, and for a female ten shekels. But if he is poorer than your valuation, then he shall be set before the priest, and the priest shall assign a value to him. The priest shall assign a value according to his ability to pay. “ ‘If it is an animal of which men offer an offering to Yahweh, all that any man gives of such to Yahweh becomes holy. He shall not alter it, nor exchange it, a good for a bad, or a bad for a good. If he shall at all exchange animal for animal, then both it and that for which it is exchanged shall be holy. If it is any unclean animal, of which they do not offer as an offering to Yahweh, then he shall set the animal before the priest; and the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall be. But if he will indeed redeem it, then he shall add the fifth part of it to its valuation. “ ‘When a man dedicates his house to be holy to Yahweh, then the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall stand. If he who dedicates it will redeem his house, then he shall add the fifth part of the money of your valuation to it, and it shall be his. “ ‘If a man dedicates to Yahweh part of the field of his possession, then your valuation shall be according to the seed for it. The sowing of a homer of barley shall be valued at fifty shekels of silver. If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand. But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money according to the years that remain to the Year of Jubilee; and an abatement shall be made from your valuation. If he who dedicated the field will indeed redeem it, then he shall add the fifth part of the money of your valuation to it, and it shall remain his. If he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more; but the field, when it goes out in the Jubilee, shall be holy to Yahweh, as a devoted field. It shall be owned by the priests. “ ‘If he dedicates a field to Yahweh which he has bought, which is not of the field of his possession, then the priest shall reckon to him the worth of your valuation up to the Year of Jubilee; and he shall give your valuation on that day, as a holy thing to Yahweh. In the Year of Jubilee the field shall return to him from whom it was bought, even to him to whom the possession of the land belongs. All your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel. “ ‘However the firstborn among animals, which belongs to Yahweh as a firstborn, no man may dedicate, whether an ox or a sheep. It is Yahweh’s. If it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it; or if it isn’t redeemed, then it shall be sold according to your valuation. “ ‘Notwithstanding, no devoted thing that a man devotes to Yahweh of all that he has, whether of man or animal, or of the field of his possession, shall be sold or redeemed. Everything that is permanently devoted is most holy to Yahweh. “ ‘No one devoted to destruction, who shall be devoted from among men, shall be ransomed. He shall surely be put to death. “ ‘All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh’s. It is holy to Yahweh. If a man redeems anything of his tithe, he shall add a fifth part to it. All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to Yahweh. He shall not examine whether it is good or bad, neither shall he exchange it. If he exchanges it at all, then both it and that for which it is exchanged shall be holy. It shall not be redeemed.’ ” These are the commandments which Yahweh commanded Moses for the children of Israel on Mount Sinai.
- Numbers 21:2 Israel vowed a vow to Yahweh, and said, “If you will indeed deliver this people into my hand, then I will utterly destroy their cities.”
- Numbers 30:10 “If she vowed in her husband’s house or bound her soul by a bond with an oath,
- Deuteronomy 23:21-23 When you vow a vow to Yahweh your God, you shall not be slack to pay it, for Yahweh your God will surely require it of you; and it would be sin in you. But if you refrain from making a vow, it shall be no sin in you. You shall observe and do that which has gone out of your lips. Whatever you have vowed to Yahweh your God as a free will offering, which you have promised with your mouth, you must do.
- Judges 11:11 Then Jephthah went with the elders of Gilead, and the people made him head and chief over them. Jephthah spoke all his words before Yahweh in Mizpah.
- Judges 11:30-31 Jephthah vowed a vow to Yahweh, and said, “If you will indeed deliver the children of Ammon into my hand, then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be Yahweh’s, and I will offer it up for a burnt offering.”
- Judges 11:35-36 When he saw her, he tore his clothes, and said, “Alas, my daughter! You have brought me very low, and you are one of those who trouble me; for I have opened my mouth to Yahweh, and I can’t go back.” She said to him, “My father, you have opened your mouth to Yahweh; do to me according to that which has proceeded out of your mouth, because Yahweh has taken vengeance for you on your enemies, even on the children of Ammon.”
- Judges 11:39 At the end of two months, she returned to her father, who did with her according to his vow which he had vowed. She was a virgin. It became a custom in Israel
- Psalms 56:12 Your vows are on me, God. I will give thank offerings to you.
- Psalms 119:106 I have sworn, and have confirmed it, that I will obey your righteous ordinances.
- Matthew 14:7-9 Whereupon he promised with an oath to give her whatever she should ask. She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.” The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,
- Matthew 23:16 “Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’
- Matthew 23:18 ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?’
- Acts 23:14 They came to the chief priests and the elders, and said, “We have bound ourselves under a great curse to taste nothing until we have killed Paul.
- Psalms 15:3 he who doesn’t slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Because they might declare them to the Israelites.
Because they might declare them to the Israelites.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Num 30:2 If a man vow a vow unto…
Num 30:2 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.
Ver. 2. If a man vow a vow unto the Lord.] God is the proper object of a vow. {Psa 76:11} Papists vow to saints, both themselves, as to Francis, Austin, Dominick, &c., and other things, as pilgrimages, oblations, &c. Our Lady, as they call her, of Loretto, hath her churches so stuffed with vowed presents and memories, as they are fain to hang their cloisters and churchyards with them. {a} This is sacrilege; yea, it is idolatry.
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To bind his soul with a bond.] Which none ought to do, but such as (1.) are free, or have the consent of their governors; (2.) Such as have knowledge and judgment to discern of a vow or oath; {Ecc 5:3; Ecc 5:5} (3.) Are conscientious, as Jacob, Hannah, &c. Not such votaries as Herod, {Mat 14:7} those assassins, {Act 23:14} those idolaters. {Jer 44:27}
He shall not break his word.] If he do, he will make a great breach in his conscience and crack his comfort exceedingly. "Better not vow than not pay." {Ecc 5:4} It is a sin as bad or worse than perjury, and God takes it heavily at men’s hands. {Jer 34:10-11}
{a} Sandys’s Relation of West. Relig., sect. 4.
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 A man; which notes both the sex, as appears…
A man; which notes both the sex, as appears by Num 30:3, and the age, that he be grown up; for none can be so weak as to think the vow of a young child would bind it.
A vow, i.e. a simple Vow to do something possible and lawful.
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Unto the Lord; to the honour and service of God.
Or swear an oath; confirm his vow by an oath.
To bind his soul with a bond; to restrain himself from something otherwise lawful, as suppose from such a sort of meat or drink; or to oblige himself to the performance of something otherwise not necessary, is to observe a private day of fasting.
He shall not break his word, Heb. not pollute or profane his word, as the same phrase is used, Psa 55:20; 89:34, i.e. not render his word, and consequently himself, profane, or vile and contemptible in the eyes of others.
According to all that proceedeth out of his own mouth; and that without delay, Deu 23:21; Ecc 5:4, provided the thing be not unlawful and forbidden by God, Act 23:14; for it is an idle conceit that a man can give away God’s right, or that he can make void God’s commands by his own vows, which was the dotage of the Pharisees, Mar 6:23,26.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain If a man vow a vow unto the Lord,....…
If a man vow a vow unto the Lord,.... Which must be in a thing that is lawful to be done, which is not contrary to the revealed will and mind of God, and which may tend to the glory of God, the honour of religion, the service of the sanctuary, the good of a man's self or of his neighbour; or in things purely indifferent, which may, or may not be done, without offence to God or man; as that he will not eat such a thing for such a time, or he will do this or the other thing, as Jarchi observes; who moreover says, that he may forbid himself what is forbidden, and forbid what is free and lawful; but he may not make free or lawful what is forbidden, that is, he may not vow to do a thing which is contrary to the law of God, such a vow will not stand: and he was to be of such an age before he could make a vow that would be valid; according to the Targum of Jonathan, he must be thirteen years of age; it is said in the Misnah (p),"a son of twelve years and one day, his vows are examined; a son of thirteen years and one day, his vows are firm, and they examine the whole thirteenth year before that time; although they say we know to whose name (or on whose account) we vow or consecrate, their vow is no vow, nor their consecration no consecration; but after that time, though they say we know not to whose name (or, on whose account) we vow or consecrate, their vow is a vow, and their consecration a consecration:"
or swear an oath to bind his soul with a bond; to his vow adds an oath for the greater confirmation of it, and to lay himself under the greater obligation to perform it:
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he shall not break his word; or profane it (q) but punctually perform it; men should be careful how they vow, and not rashly do it; but when they have vowed, they ought to perform; see Ecc 5:4,
he shall do according to all that proceedeth out of his mouth; it is not in his power to revoke his vow or make it null: the Misnic doctors (r) say, a man can loose all vows, excepting his own. R. Judah says, not the vows of his wife, nor those which are between her and others; that is, as one of the commentators (s) explains it, such vows which are not made to afflict, or respect not fasting; but according to the Targum of Jonathan, though a man cannot loose his vows, or free himself from them, yet the sanhedrim, or court of judicature, can, or a wise man that is authenticated thereby, as Jarchi says, or three private persons; but these are such traditions; which make void the commandment of God, as our Lord complains, Mat 15:1.
(p) Niddah, c. 5. sect. 6. (q) (r) Negaim, c. 5. sect. 5. (s) Bartenora in Misn. Negaim, c. 5. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 2. If a man vow a vow] A…
Verse 2. If a man vow a vow] A vow is a religious promise made to God. Vows were of several kinds:-
1. Of abstinence or humiliation, see ver. Nu 30:13;
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2. Of the Nazarite, see Nu 6:1-21;
3. Of giving certain things or sacrifices to the Lord, Le 7:16;
4. Of alms given to the poor, see De 23:21.
The law in this chapter must have been very useful, as it both prevented and annulled rash vows, and provided a proper sanction for the support and performance of those that were rationally and piously made. Besides, this law must have acted as a great preventive of lying and hypocrisy. If a vow was properly made, a man or woman was bound, under penalty of the displeasure of God, to fulfil it.
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 30:2. If a man vow a vow —…
Num 30:2. If a man vow a vow — Concerning something lawful, and in his power to perform. Unto the Lord — To the honour and service of God. Or swear an oath — Confirm his vow by an oath. To bind his soul with a bond — To restrain himself from something otherwise lawful; as, suppose, from such a sort of meat or drink; or to oblige himself to the performance of something otherwise not necessary, as to observe a private day of fasting. He shall not break (Hebrew, he shall not profane) his word — Not render his word, and consequently himself, profane, or contemptible in the eyes of others. He shall do according to all that proceedeth out of his mouth — Punctually and conscientiously. His vow shall be performed in the manner, time, and kind which was at first proposed, in reverence to the great God to whom it was made. But in case a man vows, or takes an oath, to do any thing that is in itself unlawful, as those Jews did, mentioned Act 23:14, nothing can be plainer than that such vow or oath must be void in the very nature of the thing. For promises and resolutions, enforced by the strongest oaths, or most solemn vows, are but secondary obligations, and therefore can never absolve us from our primary and immutable obligation to obey the laws of God and nature; for this would be to say, that we could, by an oath, oblige ourselves to do what God had before obliged us not to do. “He who perpetrates any act of injustice,” says Philo Judæus, de specialibus legibus, “upon account of his oath, adds one crime to another; first by taking an unlawful oath, and then by doing an unlawful action. Therefore such a one ought to abstain from the unjust action, and pray God to pardon him for his rash oath.” Thus Herod ought to have done; instead of performing the rash promise which he had sealed with an oath, he ought to have punished that wicked woman, who instigated him to commit murder, under pretence of fulfilling his oath, Mat 14:9. Grotius observes further, that though the thing promised be not absolutely unlawful, yet, if it obstruct some greater moral good, such a promise, even sealed with an oath, is not binding.
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 “vow” was positive; the “bond” negative or restrictive.…
The “vow” was positive; the “bond” negative or restrictive. By a vow a man engaged to dedicate something to God, or to accomplish some work for Him: by a bond he debarred himself from some privilege or enjoyment. A vow involved an obligation to do: a bond, an obligation to forbear doing.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain If a man vow a vow unto the Lord--A…
If a man vow a vow unto the Lord--A mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty--all the more because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to God.
he shall not break his word--literally, "profane his word"--render it vain and contemptible (Psa 55:20; Psa 89:34). But as it would frequently happen that parties would vow to do things which were neither good in themselves nor in their power to perform, the law ordained that their natural superiors should have the right of judging as to the propriety of those vows, with discretionary power to sanction or interdict their fulfilment. Parents were to determine in the case of their children, and husbands in that of their wives--being, however, allowed only a day for deliberation after the matter became known to them; and their judgment, if unfavorable, released the devotee from all obligation [Num 30:3-8].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain THE SACREDNESS OF VOWS, Num_30:1-2.
THE SACREDNESS OF VOWS, Num_30:1-2.
2. A vow is a religions promise unto the Lord. For the different kinds see Leviticus 27, introductory note. Alms promised to the poor were also, by the interpretation of the rabbins, comprehended under vows, on the principle that the poor stand in place of the Lord. Pro_19:17; Mat_25:40; Mat_26:11.
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To bind his soul with a bond — Literally, bind his soul to abstain, that is, not to do a thing. The Nazarite’s vow is indicated by another word — neder. Num_6:2, note. In what the abstaining consisted is not explained, because it was well understood from traditional customs; in all probability it chiefly consisted in refraining from food and other lawful things. Act_23:12.
He shall not break his word — Profane his word. Slackness or needless delay was also prohibited. Deu_23:21. The time and place of paying vowed sacrifices was at the great feasts, before the Lord at the door of the tabernacle. Lev_1:3; Deu_12:5-7; Deu_16:16-17. Impossible vows are to be repented of, and wicked vows are to be broken. Acts xxiii, 21.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. Two kinds of pledges are here mentioned, a…
2. Two kinds of pledges are here mentioned, a vow and an obligation. A vow is a promise to give something to God. Such votive offerings were frequent in times of danger or special need (cf. Gen_28:20-22, Jdg_11:30 f.). In post-exilic times they would often consist in gifts to the temple (cf. Luk_21:5 ἀναθήματα). An obligation is a prohibition laid upon oneself, a pledge of abstinence; e.g from wine, as in the case of a Nazirite (ch. 6), or from food (1Sa_14:24, Act_23:21); see also Psa_132:3 f.
he shall not profane his word] To break a solemn promise is an act of profanation. The importance of keeping vows is emphasized in Deu_23:21 ff., Ecc_5:4 f.; cf. Mat_5:33.
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all that proceedeth out of his mouth] A vow is not a vow until it has been expressed in words (cf. Num_32:24, Jdg_11:35 f.). The Rabbis of a later time further enjoined in the Mishna that the mere utterance of words without a real intention is not binding. ‘No utterance is binding unless the mouth and the heart agree.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain If a man vow a vow. rdn, a vow,…
If a man vow a vow. rdn, a vow, is commonly said to be distinctively a positive vow, a promise to render something unto the Lord. This, however, cannot be strictly maintained, because the Nazarite vow was healer, and that was essentially a vow of abstinence. To say that the vow of the Nazarite was of a positive character because he had to let his hair grow "unto the Lord" is a mere evasion. It is, however, probable that neder, when it occurs (as in this passage) in connection with issar, does take on the narrower signification of a positive vow. Swear an oath to bind his soul with a bond. Literally, "to bind a bond upon his soul." rSai, a bond, which occurs only in this chapter, is considered to be a restrictive obligation, a vow of abstinence. It would appear that the issar was always undertaken upon oath, whereas the neder (as in the case of the Nazarite) did not of necessity require it. He shall not break his word.
This was the general principle with respect to vows, and, as here laid down, it was in accordance with the universal religious feeling of mankind. Whatever crimes may have claimed the sanction of this sentiment, whatever exceptions and safeguards a clearer revelation and a better knowledge of God may have established, yet the principle remained that whatsoever a man had promised unto the Lord, that he must fulfill. Iphigenia in Aulis, Jephthah"s daughter in Gilead, proclaim to what horrid extremities any one religious principle, unchecked by other coordinate principles, may lead; but they also proclaim how deep and true this religious principle must have been which could so over-ride the natural feelings of men not cruel nor depraved.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If a man vow a vow unto the Lord.
Num_30:2
If a man vow a vow unto the Lord.
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The sacred bond
The practice of binding the soul with vows and oaths is of very ancient date, and common to all systems of religion. Now precisely of this nature is the baptismal obligation, a sacrament in which we are most solemnly pledged to the service of God, a covenant which we are bound all the days of our life faithfully to keep and perform. In confirmation we publicly recognise our personal responsibility in that act, and profess our serious purpose to fulfil the solemn engagement; while the bishop officiating, with all the faithful present, implores for us the aid of the Holy Spirit, that we may be enabled effectually to carry out our purpose. In entering into any important transaction, obviously, nothing is more necessary than a correct idea of its nature and its significance. In order to this, in the present case, we should consider with whom it is that we make the solemn engagement. Engagements of great weight are sometimes made with men, but none are so important as those which are made with God. In joining the Freemasons, the Knights Templar, or any other voluntary association, you must assume certain obligations, and give certain pledges for their performance, before you can have any right to the peculiar privileges of the order. But in becoming a member of Christs flock you not only make an engagement with your Christian brethren, binding yourselves to observe and do certain things which are essential to the welfare of the sacred fraternity, but you make in your baptism and renew in your confirmation a covenant with God Himself--with God, the Father of the spirits of all flesh, to whom all hearts are open, all desires known, and from whom no secrets are hid--with God, who understands your motives better than you understand them yourselves, who cannot look upon iniquity, but hates all dissimulation with perfect hatred, and will bring every work into judgment, with every secret thing, whether it be good or bad. But let no man undertake thoughtlessly what ought to be done with the greatest deliberation and the utmost seriousness. Remember that the act you contemplate is irrevocable; the obligation you are about to assume is perpetual; the covenant you are going to ratify is an everlasting covenant, never to be forgotten. Its neglect is peril; its rupture is perdition. What you promise to renounce, you must renounce for ever; what you engage to perform, you must do all the days of your life; what you pledge yourselves to believe, is the unchangeable and everlasting faith once for all delivered to the saints. No man putting his hand to the plough and looking back is fit for the kingdom of heaven. Oh, how will his broken promises haunt the delinquent on the bed of death, and stand like threatening spectres before him in the twilight of eternity! Forget not, then, that the vows of God are upon you, and you cannot escape the obligation. But let not the fear of failure frighten any of you from the duty. You owe it to Christ, you owe it to the Church, you owe it to your sponsors, you owe it to your own souls, to redeem the pledge you have given. Lay hold upon the proffered strength of God, and renew your consecration to His service. He will not be wanting on His part. His word is for ever settled in heaven. Your assurance stands in two immutable things by which it is impossible for God to lie. For He also hath vowed a vow, and sworn an oath to bind His soul with a bond; and He will not break His word, but will do according to all that hath proceeded out of His mouth. (J. Cross, D. D.)
The solemn obligation of religious vows
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.
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.
4. The thing vowed must be lawful.
II. The danger implied. He shall not break his word, &c. There is in human nature a deep-rooted 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.
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.
Conclusion: Appeal to those who have unfulfilled vows resting upon them.
1. Baptismal vows, in the case of some of you, are unfulfilled.
2. Vows made in affliction or danger by some of you have not been paid. (W. Jones.)
Vows not to be discouraged
It is not an idle or dangerous thing to form good resolutions, and make promises, and enter into pledges and covenants anew. A promise is often a bud; the attempt to keep it a flower, and success therein the fruit. Some would discourage all promises and pledges lest they be broken. We might as well bid all the trees in the spring-time keep back their buds for fear of late frost, or warn them against opening their hearts to the sun lest they be betrayed and blighted. (Christian Age.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.