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.
“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. But if her father forbids her in the day that he hears, none of her vows or of her pledges with which she has bound her soul, shall stand. Yahweh will forgive her, because her father has forbidden her.
“If she has a husband, while her vows are on her, or the rash utterance of her lips with which she has bound her soul, and her husband hears it, and says nothing to her in the day that he hears it; then her vows shall stand, and her pledges with which she has bound her soul shall stand. But if her husband forbids her in the day that he hears it, then he makes void her vow which is on her and the rash utterance of her lips, with which she has bound her soul. Yahweh will forgive her.
“But the vow of a widow, or of her who is divorced, everything with which she has bound her soul shall stand against her.
“If she vowed in her husband’s house or bound her soul by a bond with an oath, and her husband heard it, and held his peace at her and didn’t disallow her, then all her vows shall stand, and every pledge with which she bound her soul shall stand. But if her husband made them null and void in the day that he heard them, then whatever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand. Her husband has made them void. Yahweh will forgive her. Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. But if her husband says nothing to her from day to day, then he establishes all her vows or all her pledges which are on her. He has established them, because he said nothing to her in the day that he heard them. But if he makes them null and void after he has heard them, then he shall bear her iniquity.”
These are the statutes which Yahweh commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father’s house.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 6, 7, 9, 10, 11, 13, 14, 15, 16 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 On vv2, 4, 5, 6, 13 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 On vv2, 3, 4, 5, 6, 9, 10, 13, 15 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.
Matthew Henry 1710 · Public Domain On v3 It is here taken for granted that all such…
It is here taken for granted that all such persons as are sui juris - at their own disposal, and are likewise of sound understanding and memory, are bound to perform whatever they vow that is lawful and possible; but, if the person vowing be under the dominion and at the disposal of another, the case is different. Two cases much alike are here put and determined: -
I. The case of a daughter in her father's house: and some think, probably enough, that it extends to a son likewise, while he is at home with his father, and under tutors and governors. Whether the exception may thus be stretched I cannot say. Non est distinguendum, ubi lex non distinguit - We are not allowed to make distinctions which the law does not. The rule is general, If a man vow, he must pay. But for a daughter it is express: her vow is nugatory or in suspense till her father knows it, and (it is supposed) knows it from her; for, when it comes to his knowledge, it is in his power either to ratify or nullify it. But in favour of the vow, 1. Even his silence shall suffice to ratify it: If he hold his peace, her vows shall stand, Num 30:4. Qui tacet, consentire videtur - Silence gives consent. Hereby he allows his daughter the liberty she has assumed, and, as long as he says nothing against her vow, she shall be bound by it. But, 2. His protestation against it shall perfectly disannul it, because it is possible that such vow may by prejudicial to the affairs of the family, break the father's measures, perplex the provision made for his 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; however, it was certain that it was an infringement of his authority over his child, and therefore, if he disallow it, she is discharged, and the Lord shall forgive her, that is, she shall not be charged with the guilt of violating her vow; she showed her good-will in making the vow, and, if her intentions therein were sincere, she shall be accounted better than sacrifice. This shows how great a deference children owe to their parents, and how much they ought to honour them and be obedient to them. It is for the interest of the public that the paternal authority be supported; for, when children are countenanced in their disobedience to their parents (as they were by the tradition of the elders, Mat 15:5, Mat 15:6), they soon become in other things children of Belial. If this law be not to be extended to children's marrying without their parents' consent so far as to put it in parents' power to annul the marriage and dissolve the obligation (as some have thought it does), yet certainly it proves the sinfulness of it, and obliges the children that have thus done foolishly to repent and humble themselves before God and their parents.
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II. The case of a wife is much the same. As for a woman that is a widow or divorced, she has neither father nor husband to control her, so that, whatever vows she binds her soul with, they shall stand against her (Num 30:9), it is at her peril if she run back; but a wife, who has nothing that she can strictly call her own, but with her husband's allowance, cannot, without that, make any such vow. 1. The law is plain in case of a wife that continues so long after the vow. If her husband allow her vow, though only by silence, it must stand, Num 30:6, Num 30:7. If he disallow it, since her obligation to that which she had vowed arose purely from her own act, and not from any prior command of God, her obligation to her husband shall take place of it, for to him she ought to be in subjection as unto the Lord; and now it is so far from being her duty to fulfil her vow that it would be her sin to disobey her husband, whose consent perhaps she ought to have asked before she made the vow; therefore she needs forgiveness, Num 30:8. 2. The law is the same in case of a wife that soon after becomes a widow, or is put away. Though, if she return to her father's house, she does not therefore so come again under his authority as that he has power to disannul hew vows (Num 30:9), yet if the vow was made while she was in the house of her husband, and her husband disallowed it, it was made void and of no effect for ever, and she does not return under the law of her vow when she is loosed from the law of her husband. This seems to be the distinct meaning of Num 30:10-14, which otherwise would be but a repetition of Num 30:6-8. But it is added (Num 30:15) that, if the husband make void the vows of his wife, he shall bear her iniquity; that is, if the thing she had vowed was really good, for the honour of God and the prosperity of her own soul, and the husband disallowed it out of covetousness, or humour, or to show his authority, though she be discharged from the obligation of her vow, yet he will have a great deal to answer for. Now here it is very observable 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. It is fit that every man should bear rule in his own house, and have his wife and children in subjection with all gravity; and rather than this great rule should be broken, or any encouragement given to inferior relations to break those bonds asunder, God himself would quit his right, and release the obligations even of a solemn vow; so much does religion strengthen the ties of all relations, and secure the welfare of all societiesd, that in it the families of the earth are blessed.
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 On vv2–16 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.
John Wesley 1765 · Public Domain On vv5, 9, 10, 13, 15 In the days - Speedily, or without delay, allowing…
In the days - Speedily, or without delay, allowing only convenient time for deliberation. And it is hereby intimated, that the day or time he had for disallowing her vow, was not to be reckoned from her vowing, but from his knowledge of her vow. The Lord shall forgive - Or, will forgive her not performing it. But this should be understood only of vows which could not be performed without invading the father's right; for if one should vow to forbear such, or such a sin, and all occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no father can discharge him from such vows. If this law does not extend to children's marrying without the parent's consent, so far as to put it in the power of the parent, to disannul the marriage, (which some think it does) yet certainly it proves the sinfulness of such marriages, and obliges those children to repent and humble themselves before God and their parents.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 12, 16 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 On vv2, 4, 5, 9, 10, 13, 15 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 On vv2, 3, 5, 6 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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 7, 14, 15, 16 Oath, to do something commendable, shall observe his promise,…
Oath, to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. (Haydock) --- The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. (Calmet) --- Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, &c. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. (Haydock) --- He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. (St. Augustine, q. 56.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 9 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 On vv2, 3, 4, 6, 9, 10 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 On vv2, 3, 4, 5, 6, 7, 13, 15 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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 5, 6, 10, 13 (3) If a woman also . . . —Four…
(3) If a woman also . . . —Four distinct cases are contemplated in the following verses in regard to vows taken by women:—(1) that of an unmarried woman, living, in her youth, in the house of her father; (2) that of a woman who is unmarried at the time of making a vow, but enters into the state of marriage before the vow is fulfilled; (3) that of a widow, or of a divorced woman; and (4) that of a married woman. The sanctity and obligations of the fifth commandment are distinctly recognised and enforced in these verses. (See Mat_15:4-5.) Whenever the vow which the young daughter had made should come to the ears of her father, he had the power either to ratify or to disannul it. If he remained silent the vow was ratified; if he disallowed the vow, the obligation to fulfil it no longer remained in force.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 5, 6, 9, 10, 13, 15 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 On v2 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.
Paul E. Kretzmann 1924 · Public Domain On v3 Regarding Vows of Persons in Dependent Positions
Regarding Vows of Persons in Dependent Positions
v. 3. If a woman also vow a vow unto the Lord and hind herself by a bond, being in her father’s house in her youth, and thus bound under the Fourth Commandment in its full range and compass,
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v. 4. and her father hear her vow and her bond wherewith she hath bound her soul, and her father shall hold his peace at her, not object or interfere, then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand, for her father’s silence would be construed as equivalent to consent.
v. 5. But if her father disallow her, prohibit the keeping of the vow, in the day that he heareth, not any of her vows or of her bonds Wherewith she hath bound her soul, whether they included the performance of, or the abstinence from, anything, shall stand; and the Lord shall forgive her because her father disallowed her. Obedience to her father was to be placed higher than any self-imagined act of worship.
v. 6. And if she had (at all) an husband when she vowed, or uttered aught out of her lips, wherewith she bound her soul,
v. 7. and her husband, toward whom she was in a state of dependence, since he, from the time of betrothal, was the head of the family or house, 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.
v. 8. But if her husband disallowed her, if he vetoed the promise which she brought along with her into marriage, 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. In this case the jurisdiction of the husband was equal to that of the father before the woman’s marriage.
v. 9. But every vow of a widow and of her that is divorced, forsaken or rejected by her husband, wherewith they have bound their souls, shall stand against her; in either case the woman was not restricted by any male authority or household government.
v. 10. And if she vowed in her husband’s house or bound her soul by a bond with an oath,
v. 11. and 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 hound her soul shall stand.
v. 12. But it her husband hath utterly made them void, frustrated them, made them of none effect, on the day he heard them, namely, by his refusal to sanction them, then whatsoever proceeded out of her lips concerning her vows or concerning the bond of her soul, no matter what promise it may have been, shall not stand; her husband hath made them void; and the Lord shall forgive her.
v. 13. Every vow and every binding oath to afflict the soul, to burden the soul with the obligation of fulfilling the provisions of the promise, her husband may establish it, by his consent, or her husband may make it void, by his disapproval.
v. 14. But if her husband altogether hold his peace at her from day to day, although he knows of the vow, then he establisheth all her vows or all her bonds which are upon her; he conflrmeth them, because he held his peace at her in the day that he heard them, for his silence is equivalent to consent.
v. 15. But if he shall anyways make them void after that he hath heard them, tries to nullify them after a period of silent consent, then he shall bear her iniquity, namely, the guilt which his wife would have loaded upon herself, had she frivolously broken her vow.
v. 16. These are the statutes which the Lord commanded Moses, concerning the relations between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house. "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. " (Henry. )
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 On vv3, 5, 6, 8, 9, 12, 13, 15 binds herself with a promise
binds herself with a promise
Here Moses speaks of a woman promising to do something as if her promise were a physical object that she ties to herself. AT: "commits herself to fulfilling a promise" or "promises to do something" (See: Metaphor)
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the vow and the promise
These two phrases have very similar meanings. They emphasize what she has promised to do. AT: "the vow" (See: Doublet)
by which she has bound herself
Here Moses speaks of how a woman has committed herself to fulfilling a promise as if her promise were a physical object that she had bound to her body. AT: "which she has committed herself to fulfill" (See: Metaphor)
to reverse her
"to cancel what she has said"
then all her vows will remain in force. Every promise ... will remain in force
These two statements say basically the same thing and emphasize that she must keep all of her vows. (See: Parallelism)
will remain in force
This is an idiom. It means that her vows will remain in effect and that she will be required to fulfill them. AT: "she will be obligated to fulfill" (See: Idiom)
translationWords
life
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 On vv3, 6, 9, 10 30:3-5 A young woman was under the authority of…
30:3-5 A young woman was under the authority of her father, who was responsible for her actions and her financial obligations.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.