Numbers · Chapter 30

Verse 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.

THE SACREDNESS OF VOWS, 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. Proverbs 19:17; Matthew 25:40; 26:11. 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. Numbers 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. Acts 23:12. He shall not break his word — Profane his word. Slackness or needless delay was also prohibited. Deuteronomy 23:21. The time and place of paying vowed sacrifices was at the great feasts, before the Lord at the door of the tabernacle. Leviticus 1:3; Deuteronomy 12:5-7, and 16:16, 17. Impossible vows are to be repented of, and wicked vows are to be broken. Acts xxiii, 21.

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.Numbers 30:13;

2. Of the Nazarite, see Numbers 6:1-21;

3. Of giving certain things or sacrifices to the Lord, Leviticus 7:16;

4. Of alms given to the poor, see Deuteronomy 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.

Verse 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 Acts 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, Matthew 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.

THE SACREDNESS OF VOWS, 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. Proverbs 19:17; Matthew 25:40; 26:11. 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. Numbers 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. Acts 23:12. He shall not break his word — Profane his word. Slackness or needless delay was also prohibited. Deuteronomy 23:21. The time and place of paying vowed sacrifices was at the great feasts, before the Lord at the door of the tabernacle. Leviticus 1:3; Deuteronomy 12:5-7, and 16:16, 17. Impossible vows are to be repented of, and wicked vows are to be broken. Acts xxiii, 21.

Verse 3. In her youth] That is, say the rabbins, under twelve years of age; and under thirteen in case of a young man. Young persons of this age were considered to be under the authority of their parents, and had consequently no power to vow away the property of another. A married woman was in the same circumstances, because she was under the authority of her husband. If however the parents or the husband heard of the vow, and objected to it in the same day in which they heard of it, (Numbers 30:5,) then the vow was annulled; or, if having heard of it, they held their peace, this was considered a ratification of the vow.

A rash vow was never to be kept; “for,” says Philo, and common sense and justice say the same, “he who commits an unjust action because of his vow adds one crime to another, 1. By making an unlawful vow; 2. By doing an unlawful action.”

THE MAID’S VOW, 3-5.

3. If a woman vow — Both Judaism and Christianity recognise the religious nature and rights of woman, in marked contrast to the denial of those rights by paganism. Even girls in their minority are here recognised as capable of assuming religious obligations. In her youth — Not in her childhood. The Hebrew canons thus define youth: “A young man, the son of twelve years and one day, and a young woman, the daughter of eleven years and one day, who vow either vows of abstinence or of consecration, they examine and question. If they know to whose name they have vowed, then their vows are established; but if they know not, then there is nothing in their vows or words.” This examination they are subject to during one year; afterward their vows are binding without examination, except that the daughter’s may be annulled by the father in accordance with the law.

Verse 4. And her father hear her vow — Either when she spake the words, or by her acquainting him therewith, as she was bound to do. If it be asked why sons are not mentioned as well as daughters, since both, in their younger years, are under the power of their parents; the answer is, that the cases are quite different; for the sons may soon have it in their power, when become masters of families, to perform the vows which they had made in their minority; but daughters, who pass from the father’s jurisdiction into the power of a husband, are perpetually dependant, either upon their fathers or husbands, and so have no right to make vows without the consent either of the one or the other, except in the case of widowhood or divorce, which is specified, verse 9.

4. Her father… hold his peace — Keep silent and interpose no objection. The principle involved is, that the father and the daughter are one in responsibility, and the undisclaimed vow of the daughter becomes positively obligatory upon the daughter, and permissively obligatory upon the father. The absence of a similar law respecting the son in his minority, together with the following statute placing the wife’s vow under the arbitration of her husband, marks an imperfect stage of religious freedom which culminated in the perfect emancipation of woman by Christ. Galatians 3:28.

V. 5. 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.

Verse 5. In the day that he heareth — 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.

THE MAID’S VOW, 3-5.

3. If a woman vow — Both Judaism and Christianity recognise the religious nature and rights of woman, in marked contrast to the denial of those rights by paganism. Even girls in their minority are here recognised as capable of assuming religious obligations. In her youth — Not in her childhood. The Hebrew canons thus define youth: “A young man, the son of twelve years and one day, and a young woman, the daughter of eleven years and one day, who vow either vows of abstinence or of consecration, they examine and question. If they know to whose name they have vowed, then their vows are established; but if they know not, then there is nothing in their vows or words.” This examination they are subject to during one year; afterward their vows are binding without examination, except that the daughter’s may be annulled by the father in accordance with the law.

THE BETROTHED WIFE’S VOW, 6-8.

Here the affianced husband seems to sustain to the wife the same relation, in the matter of vows, as the father does to the daughter.

6. If she had at all a husband — The words “at all” are a poor translation of the Hebrew idiom for becoming a wife by betrothal while still in her father’s house for ten months or a year longer. During this period the control of her vows is no longer in her father’s power, but in her husband’s, and her unfaithfulness in this pre-nuptial period was, like adultery, punishable with death. Whether the vow was made before or after the betrothal it was under the control of her husband, and it might be dis-allowed by him as soon as he heard of it, either before or after marriage. Yet the Hebrew doctors say that the period of betrothal is under the joint control of the father and the affianced husband. THE VOW OF THE WIDOW AND OF THE DIVORCED WIFE, 9.

Such a vow must be paid, because both the widow and the divorced wife are free from the law of the husband and the father also. According to the rabbins, marriage to a second husband before the vow is performed has no effect upon the vow. It is not in his power to make it void. THE VOW OF THE WIFE, 10-16.

In this case the silence of the husband cognizant of the vow gives consent, but his immediate protest annuls the obligation.

THE BETROTHED WIFE’S VOW, 6-8.

Here the affianced husband seems to sustain to the wife the same relation, in the matter of vows, as the father does to the daughter.

6. If she had at all a husband — The words “at all” are a poor translation of the Hebrew idiom for becoming a wife by betrothal while still in her father’s house for ten months or a year longer. During this period the control of her vows is no longer in her father’s power, but in her husband’s, and her unfaithfulness in this pre-nuptial period was, like adultery, punishable with death. Whether the vow was made before or after the betrothal it was under the control of her husband, and it might be dis-allowed by him as soon as he heard of it, either before or after marriage. Yet the Hebrew doctors say that the period of betrothal is under the joint control of the father and the affianced husband. THE VOW OF THE WIDOW AND OF THE DIVORCED WIFE, 9.

Such a vow must be paid, because both the widow and the divorced wife are free from the law of the husband and the father also. According to the rabbins, marriage to a second husband before the vow is performed has no effect upon the vow. It is not in his power to make it void. THE VOW OF THE WIFE, 10-16.

In this case the silence of the husband cognizant of the vow gives consent, but his immediate protest annuls the obligation.

THE BETROTHED WIFE’S VOW, 6-8.

Here the affianced husband seems to sustain to the wife the same relation, in the matter of vows, as the father does to the daughter.

6. If she had at all a husband — The words “at all” are a poor translation of the Hebrew idiom for becoming a wife by betrothal while still in her father’s house for ten months or a year longer. During this period the control of her vows is no longer in her father’s power, but in her husband’s, and her unfaithfulness in this pre-nuptial period was, like adultery, punishable with death. Whether the vow was made before or after the betrothal it was under the control of her husband, and it might be dis-allowed by him as soon as he heard of it, either before or after marriage. Yet the Hebrew doctors say that the period of betrothal is under the joint control of the father and the affianced husband. THE VOW OF THE WIDOW AND OF THE DIVORCED WIFE, 9.

Such a vow must be paid, because both the widow and the divorced wife are free from the law of the husband and the father also. According to the rabbins, marriage to a second husband before the vow is performed has no effect upon the vow. It is not in his power to make it void. THE VOW OF THE WIFE, 10-16.

In this case the silence of the husband cognizant of the vow gives consent, but his immediate protest annuls the obligation.

V. 9. Widow or divorced-Though she be in her father’s house, whither such persons often returned.

Verse 9. Widow or divorced — Though she be in her father’s house, whither such persons often returned.

V. 10. If she vowed-If she that now a widow, or divorced, made that vow while her husband lived with her; as suppose she then vowed, that if she was a widow, she would give such a proportion of her estate to pious or charitable uses, of which vow she might repent when she came to be a widow, and might believe or repented she was free from it, because that vow was made in her husband’s lifetime; this is granted, in case her husband then disallowed it; but denied, in case by silence, or otherwise he consented to it.

Verse 10. If she vowed — If she that now is a widow, or divorced, made that vow while her husband lived with her; as, suppose, she then vowed that if she was a widow she would give such a proportion of her estate to pious or charitable uses, of which vow she might repent when she came to be a widow, and might believe or pretend she was free from it, because that vow was made in her husband’s lifetime: this is granted, in case her husband then disallowed it; but denied, in case, by silence, or otherwise, he consented to it.

Verse 12. Concerning the bond of her soul] Her life is at stake if she fulfil not the obligation under which she has laid herself.

V. 13. To afflict her soul-Herself by fasting, by watching, or the like. And these words are added to shew that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person, or body, and the reason is, because the wife’s person or body being the husband’s right; she might not do any thing to the injury of her body without his consent.

Verse 13. To afflict the soul — Herself, by fasting, by watching, or the like. And these words are added to show that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person and body; and the reason is, because the wife’s person or body being the husband’s right, she might not do any thing to the injury of her body without his consent.

13. To afflict the soul — This was usually done by fasting. Leviticus 16:29, note. The Jewish teachers infer from this verse, that although the father may annul all the vows of his daughter, yet the husband only has authority over his wife’s vow to afflict her soul.

14. From day to day — His power to make void his wife’s vow expired after the day that he heard it. Verse 8.

V. 15. After he hath heard-And approved them by his silence from day to day, if after that time he shall hinder it, which he ought not to do: her non-performance of her vow shall be imputed to him, not to her.

Verse 15. After he hath heard — And approved them by his silence from day to day; if after that time he shall hinder them, which he ought not to do, her non-performance of her vow shall be imputed to him, not to her.

Ver. 15. He shall bear her iniquity. The Samaritan pentateuch, and the Septuagint read, Then “he shall bear his iniquity,” which conveys the just idea that by disannulling the vow, he took the blame upon himself.

15. He shall bear her iniquity — The punishment for the broken vow of his wife. A sin offering must be presented by him to expiate her sin. Leviticus 5:4-13, notes. If this is omitted he must bear the penalty. Leviticus 5:1, note. “From which we learn,” says Jarchi, “that he who is the cause of offence unto his neighbour shall come in his stead unto all punishments.”

Verse 16. These are the statutes] It is very probable that this law, like that concerning the succession of daughters, (Numbers 27:1-11,) rose from the exigency of some particular case that had just then occurred. Making vows, in almost any case, is a dangerous business; they seldom do any good, and often much evil. He who does not feel himself bound to do what is fit, right, and just, from the standing testimony of God’s word, is not likely to do it from any obligation he may lay upon his own conscience. If God’s word lack weight with him, his own will prove lighter than vanity. Every man who professes the Christian religion is under the most solemn obligation to devote body, soul, and spirit to God, not only to the utmost extent of his powers, but also as long as he exists. Being baptized, and receiving the sacrament of the Lord’s Supper, are additional ratifications of the great, general, Christian vow; but every true follower of Christ should always remember, and frequently renew, his covenant with God. NUMBERS