Numbers 30 commentary

No man can be bound by his own promise to do what he is already, by the Divine precept, forbidden to do. In other matters the command is, that he shall not break his words, through he may change his mind.

Two cases of vows are determined. The case of a daughter in her father's house. When her vow comes to his knowledge, it is in his power either to confirm it or do it away. The law is plain in the case of a wife. If her husband allows her vow, though only by silence, it stands. If he disallows it, her obligation to her husband takes place of it; for to him she ought to be in subjection, as unto the Lord. The Divine law consults the good order of families. It is fit that every man should bear rule in his own house, and have his wife and children in subjection; rather than that this great rule should be broken, or any encouragement be given to inferior relations to break those bonds asunder, God releases the obligation even of a solemn vow. So much does religion secure the welfare of all societies; and in it the families of the earth have a blessing.

1 And Moses spake. Moses teaches in this chapter that the vows which were made by persons who were not free, were not held good before God; and although no mention is made of male children, still, as their condition was the same, it seems that by synecdoche they must be included with the daughters and wives, unless perhaps God chose to pay regard to the weaker sex. But since He permits females, who were not under their father’s power, to make vows in spite of their sex, nor does He make it to be an excuse for levity or thoughtlessness, it seems that the object proposed was, that the right of the father over his children as well as of the husband over the wife, should be maintained inviolate.

2. If a man vow a vow. Wishing to modify the general law, lest any one should think that there was any contradiction in this exception, he begins by repeating the law itself, that every one should faithfully pay whatever he had vowed; as much as to say, that this stands good, but that he only refers to such as are their own masters; and that women or girls who are under the power of another, were not free to make vows without the concurrence of their fathers’ or husbands’ consent. This preface, however, must be understood, as I have already pointed out, of lawful vows, whereby neither is religion corrupted nor the holiness of God’s name profaned. And assuredly, unless what we offer is acceptable to God, there can be no obligation on the conscience. Moreover, since there is here a distinction made between males and females, it may be probably conjectured that boys of ten years old, although still united with their family, are bound by their promises; and therefore I will not pertinaciously contend about this, because it is better to leave undecided whatever is doubtful, and disputable, as it is commonly called, on either side.

3. If a woman also vow. He now proceeds to the point of which he proposed to treat, i.e., that vows made by persons who are not their own masters do not hold good; and he mentions two cases. For, in the first place, he teaches that if a daughter, whilst living with her father, has vowed anything without his knowledge, it is of no force. He lays down the same rule, if the father, hearing the vow, has disallowed it; but if he has held his peace, it is declared that his silence is equivalent to consent. Hence we gather that all those who are possessed of power do not do their duty unless they frankly and discreetly express their opposition whenever anything displeases them; since their connivance is a kind of tacit approbation. In the second place, he treats of married women, whose vows, made in the absence or with the disapproval of their husbands, he commands to be of none effect; but if the husbands have known of them, and been silent, he obliges their performance. For many deceptions might have thus arisen; since it is usual with many when they wish to gratify their wives, to conceal their opinion for the time, but, when the period of actual performance arrives, to elude what may have been promised. But unless they use their privilege in proper time, God would have them bear the punishment of their servile indulgence and dissimulation; but because women are often urged to deceive by their levity and inconstancy, this danger is also anticipated. It may also happen The Lat. is, “Accidet ut mulier in vidaitate viro non subjecta, praecipiti zeli fervore voveat, eo mortuo retractet specioso praetextu, quia tunc libera non erat, nec sui juris.” The Fr., “Il adviendra qu’une femme estante en sujection de mari, vouera par une ardeur hastive de zele, le marl trespasse, elle prendra honneste couverture de se retracter, d’autant qu’elle n’estoit pas libre pour lors.” I have translated the latter, not being able to understand the original, nor to reconcile them. that a woman, when subject to her husband, may make a vow in the precipitate fervor of her zeal, and when he is dead, may retract it under the specious pretext that she was not then free and her own mistress; the same thing may occur when a divorced woman shall bind herself, and then when she has married, shall appear to herself to be released. Since instances of this wicked change of mind are too frequent, no wonder that this special precaution should be added, to prevent frauds. Wherefore God declares that the period when the vow was made is to be considered, so that they are no less liable than as if their condition had remained the same. He therefore condemns to the performance of their vow those women who have been emancipated from their fathers’ authority by marriage, and also who have been set free by death or divorce; yet it appears from the last verse of the chapter, that two exceptions, modifying the general law, are here peculiarly treated of.

5. But if her father disallow her. The expression is remarkable, “And the Lord shall forgive her,” whereby Moses gently reproves the foolish thoughtlessness of the girl; and soon afterwards the same thing is spoken of married women. And surely their rashness is worthy of reprehension, if unmindful of their condition, they, as it were, shake off the yoke and hastily commit themselves. God therefore hints that they are not without blame; but lest they should be tormented by secret remorse, He removes every scruple, declaring that He will forgive, if the performance of the vow shall have been prevented in any other quarter. When the dissent of the father or the husband is required on the same day, it is tantamount to saying that what they have once approved of cannot be disallowed. Further, to “hold his peace” to a wife or daughter, signifies that he does not oppose, but give by silence a token of consent.

9. But every vow of a widow. I have stated why widows are expressly named, viz., lest a woman should think that by a second marriage she would escape, as being no longer free, and again under the yoke; since by such subtle excuses people often extricate themselves. No other subject is referred to down to the end of the last verse but one; for they have made a very gross mistake, who interpret it as applying to a family and its master. Ver. 10, ואם-בית אישה. Literally, “And if the house of her husband.” C. and A.V. follow LXX. in assuming that the preposition in should be supplied before the house. S.M., on the other hand, translates the word בית, family, which is undeniably allowable; but says in a note, “By family, is to be understood the wife here, as the chief personage in it after its master.” To this treatment of the text C. here adverts, as strange on the part of one so skillful in the Hebrew tongue. — W The subject itself certainly does not admit of such an explanation; and the words of Moses forbid it: so that it is the more surprising that persons skilled in the Hebrew language have not seen the matter clearly.

Political Supplements to the Third Commandment

Leviticus 24

Leviticus 24:15, 16

15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

15. Ad filios Israel loqueris, dicendo: Homo qui maledixerit Dec sue, portabit scelus suum.

16. And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.

16. Et qui transfixerit nomen Jehovae, morte moriatur: lapidando lapidabit eum universus coetus, sive indigena fuerit, sive peregrinus, quum transfixerit nomen, moriatur.

CHAPTER 30

Nu 30:1-16. Vows Are Not to Be Broken.

1. This is the thing which the Lord hath commanded--The subject of this chapter relates to vowing, which seems to have been an ancient usage, allowed by the law to remain, and by which some people declared their intention of offering some gift on the altar or abstaining from particular articles of meat or drink, of observing a private fast, or doing something to the honor or in the service of God, over and above what was authoritatively required. In Nu 29:39, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in this chapter, that these were given for the removal of doubts and difficulties which conscientious persons had felt about their obligation to perform their vows in certain circumstances that had arisen.

2. 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; 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 [Nu 30:3-8].

3. If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth--Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jewish writers, who also consider the name "father" as comprehending all guardians of youth. We are also told that the age at which young people were deemed capable of vowing was thirteen for boys and twelve for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an expressed approval or by silence, which was to be construed as approval. But in the case of a husband who, after silence from day to day, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her [Nu 30:15].

9. every vow of a widow--In the case of a married woman, who, in the event of a separation from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction and obliged to act with the paternal consent. The law ordained that the vow was binding if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto [Nu 30:10, 11]; as, for instance, she might have vowed, when not a widow, that she would assign a portion of her income to pious and charitable uses, of which she might repent when actually a widow; but by this statute she was required to fulfil the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or cancelling of rash vows, as well as for giving a proper sanction to such as were legitimate in their nature, and made in a devout, reflecting spirit.

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 Num 30:13;

2. Of the Nazarite, see Numbers 6;

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

4. Of alms given to the poor, see Deu 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 fulfill it.

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, (Num 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."

Concerning the bond of her soul - Her life is at stake if she fulfill not the obligation under which she has laid herself.

These are the statutes - It is very probable that this law, like that concerning the succession of daughters, (Numbers 27)., 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.

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.

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

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.

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.

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.

1 AND Moses spake unto the heads of the tribes , concerning the children of Israel, saying, This is the thing which the LORD hath commanded.

The chief Rulers of each Tribe, who were to communicate it to the rest.

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 own mouth .

Which notes both the Sex, as appears by v. 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.

i. e. A simple vow to do something possible and lawful.

To the Honour and Service of God.

Confirm his Vow by an Oath.

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.

Heb. not pollute, or prophane his word, as the same phrase is used, Psal. 55. 20. and 89. 34. i. e. not render his word, and consequently himself prophane, or vile and contemptible in the eyes of others.

And that without delay, Deut. 23. 21. Eccles. 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 Gods right, or that he can make void Gods commands by his own vows, which was the dotage of the Pharisees, Mark 6. 23, 26.

Marginal references: Heb. profan[illegible: 1+ letters].

3 If a woman also vow a vow unto the LORD, and bind her self by a bond, being in her fathers house , in her youth :

Or a man in the same circumstances, a son or a servant, as plainly appears from hence, because the reason of this Law is perfectly the same in both Sexes, which is, that such persons have given away what was not their own, but anothers, even their superiours right, which is against the Rule and Law of Natural Reason, and against the Word of God, which binds all persons to give to every one their due. He instanceth only in the Woman, because that Sex is both by Creation and Sin put into a state of subjection, but under the chief and most unquestionable kind all other Subjects in like circumstances are comprehended, as is very usual.

(i e.) Under his Care, Power, and Government which she is, whilest she continues in her Fathers House, being a Virgin, as appears by the opposition of a married Woman, v. 6. and of a Widow, and Divorced Woman, v 9. and by this Phrase of being in her Fathers house, for when she marries, she is removed into her Husbands house, Ruth 1. 9. Or, being in, or of her Fathers Family, the word House being commonly used for Family, for when she marries, she is translated and removed into another Family.

When not onely her Sex, but her Age disenables her for vowing, and this clause is added not by way of restriction, as if Virgins in their riper year[illegible: 1+ letters] were freed from their Parents jurisdiction, and at their own disposal, (which undoubtedly they are not) but by way of addition, or amplification, q. d. especially (which particle is here to be understood, such defects of particles being frequent in the Hebrew Tongue) in her youth, which is commonly reckoned about her Twelfth or Thirteenth year.

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 : then all her vows shall stand, and every bond, wherewith she hath bound her soul, shall stand :

Under which Title seem to be comprehended, as in other places of Scripture, Masters, Magistrates, and all other superiours, in such cases wherein their right is given away by the inferiour vow, as for instance, when a Servant vows to go a long journey for his Friend, and his Master will not permit him to do so, but not in other cases; as if a Servant vows to do something for another in that time which his Master alloweth to his own use and disposal, in this case his vow binds him, but not in the former.

His silence being an interpretative consent, and much more if he declares his approbation of it.

i. e. Be established, or confirmed, or be in force.

5 But if her Father disallow her in the day that he heareth ; not any of her vows, or of her bonds, wherewith she hath bound her soul, shall stand: and the LORD shall forgive her : because her Father disallowed her.

i. e. Speedily, or without delay, allowing onely necessary and 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 hearing, or knowledge of her vow

Or will forgive either her rashness of making such vows, or rather her not performing of it. But this is to be understood only of such vows which could not be performed without invading the Fathers, or Superiours right; for if one should vow to forbear such, or such a sin, and all unnecessary occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no Father, nor Superiour can discharge him from such vows.

6 And if she had at all an husband when she vowed , or uttered ought out of her lips , wherewith she bound her soul;

To whose Will and Authority she was thereby made subject.

To wit, when she was in her Fathers house, as is evident by comparing v. 10. and this clause seems to be added by way of exception to that which was said, v. 3, 4. to signifie, that though she were in her Fathers house, yet if she were married, her Husband onely, and not her Father, could disoblige her from her vow.

Either 1. By way of vow, and so this clause explains and determines the former, i. e. if she express her vow in words. Or 2. By way of Oath, concerning which this same phrase is used Levit. 5. 4. and so this clause is distinct from the former, which the disjunctive particle, or, implies.

Marginal references: Heb. Her vows were upon her.

9 But every vow of a widow, and of her that is divorced , wherewith they have bound their souls, shall stand against her.

Though she be in her Fathers house, whether such persons oft returned: which limitation may be gathered both from the opposition of her being in her Husbands house, v. 10. and from hence, that this was the onely doubtful case▪ for if such a person was not in her Father's house, she was unquestionably bound by it, but being now freed from her Husband, and returned to her Father, it was doubtful whether she was not returned to the same state of subiection in which she was before, and consequently unable to make or perform a vow without her Fathers consent, as she was before, which is here denyed.

10 And if she vowed in her husbands house , or bound her soul by a bond with an oath;

i. e. If she that now is a Widow, or divorced made that vow whilest her Husband lived with her; as suppose she then vowed, that if she was left 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 Husbands life time, which is here granted, in case her Husband then disallowed it, but denyed, in case by silence, or otherwise he consented to it. And thus this Law is sufficiently distinguished from that above, v. 6, 7, 8.

13 Every vow, and every binding oath to afflict the soul , her husband may establish it, or her husband may make it void.

i. e. Her self by fasting, which oft goes under that name, as Levit. 16. 29, 31. and 23. 27, 32. Isa. 58. 5. by watching, or the like. And these words are added not for limitation, for it is manifest from v. 5, 8, 10, 12. that the power of Parents and Husbands was more general and large, but for amplification, to shew that the Husband had this power not onely in those vows which concerned himself or his estate, but also in those which might seem onely to concern her own person, or Body. And the reason hereof is, because the Wives person or body being the Husbands right, she might not do any thing to the injury of her Body without his consent.

15 But if he shall any wayes make them void, after that he hath heard them , then he shall bear her Iniquity .

And approved them by his silence from day to day, if now after that time spent, he shall upon further thoughts dislike and hinder it, which he ought not to do.

Her non-performance of her vow shall be imputed to him, not to her.

Num 30:1

The rules by which vows were to be legally regulated, so far as their objects and their discharge were concerned, has been already laid down in Lev; but the chapter before us contains instructions with reference to the force of vows and renunciations. These are so far in place in connection with the general rules of sacrifice, that vows related for the most part to the presentation of sacrifices; and even vows of renunciation partook of the character of worship. The instructions in question were addressed (Num 30:1) to “the heads of the tribes,” because they entered into the sphere of civil rights, namely, into that of family life.

Num 30:2

At the head there stands the general rule, “If any one vow a vow to Jehovah, or swear an oath, to bind his soul to abstinence, he shall not break his word; he shall do according to all that has gone out of his mouth:” i.e., he shall keep or fulfil the vow, and the promise of abstinence, in perfect accordance with his word. נדר is a positive vow, or promise to give or sanctify any part of one’s property to the Lord. אסּר, from אסר, to bind or fetter, the negative vow, or vow of abstinence. על־נפשׁו אסּר אסר, to take an abstinence upon his soul. In what such abstinence consisted is not explained, because it was well understood from traditional customs; in all probability it consisted chiefly in fasting and other similar abstinence from lawful things. The Nazarite’s vow, which is generally reckoned among the vows of abstinence, is called neder in Num 6:2., not issar, because it consisted not merely in abstinence from the fruit of the vine, but also in the positive act of permitting the hair to grow freely in honour of the Lord. The expression “swear an oath” (Num 30:2; cf. Num 30:13) shows that, as a rule, they bound themselves to abstinence by an oath. The inf. constr., השּׁבא, is used here, as in other places, for the inf. abs. (cf. Ges. §131, 4, note 2). יחל, from חלל, for יחל, as in Eze 39:7 (cf. Ges. §67, note 8), to desecrate (his word), i.e., to leave it unfulfilled or break it.

Num 30:3-15 contain the rules relating to positive and negative vows made by a woman, and four different examples are given. The first case (Num 30:3-5) is that of a woman in her youth, while still unmarried, and living in her father’s house. If she made a vow of performance or abstinence, and her father heard of it and remained silent, it was to stand, i.e., to remain in force. But if her father held her back when he heard of it, i.e., forbade her fulfilling it, it was not to stand or remain in force, and Jehovah would forgive her because of her father’s refusal. Obedience to a father stood higher than a self-imposed religious service. - The second case (Num 30:6-8) was that of a vow of performance or abstinence, made by a woman before her marriage, and brought along with her (עליה, “upon herself”) into her marriage. In such a case the husband had to decide as to its validity, in the same way as the father before her marriage. In the day when he heard of it he could hold back his wife, i.e., dissolve her vow; but if he did not do this at once, he could not hinder its fulfilment afterwards. שׂפתיה מבטא, gossip of her lips, that which is uttered thoughtlessly or without reflection (cf. Lev 5:4). This expression implies that vows of abstinence were often made by unmarried women without thought or reflection. - The third case (Num 30:9) was that of a vow made by a widow or divorced woman. Such a vow had full force, because the woman was not dependent upon a husband. - The fourth case (Num 30:10-12) was that of a vow made by a wife in her married state. Such a vow was to remain in force if her husband remained silent when he heard of it, and did not restrain her. On the other hand, it was to have no force if her husband dissolved it at once. After this there follows the general statement (Num 30:13-16), that a husband could establish or dissolve every vow of performance or abstinence made by his wife. If, however, he remained silent “from day to day,” he confirmed it by his silence; and if afterwards he should declare it void, he was to bear his wife’s iniquity. עונה, the sin which the wife would have had to bear if she had broken the vow of her own accord. This consisted either in a sin-offering to expiate her sin (Lev 5:4.); or if this was omitted, in the punishment which God suspended over the sin (Lev 5:1).

Num 30:16, concluding formula.

Concerning Vows. (b. c. 1452.)

1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded. 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.

This law was delivered to the heads of the tribes that they might instruct those who were under their charge, explain the law to them, give then necessary cautions, and call them to account, if there were occasion, for the breach of their vows. Perhaps the heads of the tribes had, upon some emergency of this kind, consulted Moses, and desired by him to know the mind of God, and here they are told it: This is the thing which the Lord has commanded concerning vows, and it is a command still in force.

1. The case supposed is that a person vows a vow unto the Lord, making God a party to the promise, and designing his honour and glory in it. The matter of the vow is supposed to be something lawful: no man can be by his own promise bound to do that which he is already by the divine precept prohibited from doing. Yet it is supposed to be something which, in such and such measures and degrees, was not a necessary duty antecedent to the vow. A person might vow to bring such and such sacrifices at certain times, to give such and such a sum or such a proportion in alms, to forbear such meats and drinks which the law allowed, to fast and afflict the soul (which is specified v. 13) at other times besides the day of atonement. And many similar vows might be made in an extraordinary heat of holy zeal, in humiliation for some sin committed or for the prevention of sin, in the pursuit of some mercy desired or in gratitude for some mercy received. It is of great use to make such vows as these, provided they be made in sincerity with due caution. Vows (say the Jewish doctors) are the hedge of separation, that is, a fence to religion. He that vows is here said to bind his soul with a bond. It is a vow to God, who is a spirit, and to him the soul, with all its powers, must be bound. A promise to man is a bond upon the estate, but a promise to God is a bond upon the soul. Our sacramental vows, by which we are bound to no more than what was before our duty, and which neither father nor husband can disannul, are bonds upon the soul, and by them we must feel ourselves bound out from all sin and bound up to the whole will of God. Our occasional vows concerning that which before was in our own power (Acts v. 4), when they are made, are bonds upon the soul likewise. 2. The command given is that these vows be conscientiously performed: He shall not break his word, though afterwards he may change his mind, but he shall do according to what he has said. Margin, He shall not profane his word. Vowing is an ordinance of God; if we vow in hypocrisy we profane that ordinance: it is plainly determined, Better not vow than vow and not pay, Eccl. v. 5. Be not deceived, God is not mocked. His promises to us are yea and amen, let not ours to him be yea and nay.

3 If a woman also vow a vow unto the Lord , and bind herself by a bond, being in her father's house in her youth; 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: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. 5 But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her. 6 And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; 7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. 8 But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the Lord shall forgive her. 9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. 10 And if she vowed in her husband's house, or bound her soul by a bond with an oath; 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 bound her soul shall stand. 12 But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the Lord shall forgive her. 13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. 14 But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. 15 But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity. 16 These are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house.

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, v. 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, Matt. xv. 5, 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.

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 (v. 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, v. 6, 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, v. 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 her vows (v. 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 v. 10-14, which otherwise would be but a repetition of v. 6-8. But it is added (v. 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.

CHAP. XXX.

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ANd Moses spake unto the heads of the tribes, concerning the sons of Israel, saying, This is the thing which Iehovah commanded. A man, when he shall vow a vow unto Iehovah, or sweare an oath to binde a bond upon his soule, he shall not prophane his word, he shall doe according to all that proceedeth out of his mouth. And a woman, when she shall vow a vow unto Iehovah, and binde a bond in her fathers house in her youth: And her father heare her vow and her bond, which shee hath bound upon her soule, and her father shall hold his peace at her; then all her vowes shall stand, and every bond which shee hath bound upon her soule shall stand. But if her father disanull her in the day that he heareth, not any of her vowes or of her bonds which she hath bound upon her soule shall stand: and Iehovah will mercifully forgive her, because her father disallowed her. And if having shee have an husband, and her vowes be upon her, or the utterance of her lips, which she hath bound upon her soule; And her husband heare, and hold his peace at her in the day that hee heareth; then her vowes shall stand, & her bonds which shee hath bound upon her soule shall stand. But if in the day that her husband heareth he disallow her, then hee shall make void her vow which is upon her, and the utterance of her lips which she hath bound upon her soule; and Iehovah will mercifully forgive her. But the vow of a widow, and of her that is put away, whatsoever shee hath bound upon her soule shall stand upon her.

And if she vowed in her husbands house, or bound a bond upon her soule with an oath:

And her husband heard, and held his peace at her, and disallowed her not; then all her vowes shall stand, and every bond which she hath bound upon her soule shall stand. But if her husband hath utterly made them void in the day that hee heard, whatsoever proceeded out of her lips concerning her vowes, or concerning the bond of her soule, shall not stand; her husband hath made them void, and Iehovah will mercifully forgive her. Every vow, and every oath of bond to afflict the soule, her husband may establish it, and her husband may make it void.

But if her husband altogether hold his peace at her from day to day, then hee establisheth all her vowes, or all her bonds, which are upon her: he establisheth them, because hee held his peace at her in the day that hee heard them. But if hee shall utterly make them void, after that hee hath heard them, then he shall beare her iniquitie. These are the statutes, which Iehovah commanded Moses, betweene a man and his wife, betweene a father and his daughter, in her youth, in her fathers house.

Annotations. [non-Latin text not transcribed] Here beginneth the 42. Lecture of the Law: See Gen. 6. 9. THE heads] that is, as the Greeke translateth, the Rulers (or Princes) of the Tribes. In the two former Chapters were lawes for necessary duties commanded: here followeth the law for voluntarie things, which people having by vow or oath taken upon them, were bound to performe. concerning the sonnes] or, to the sonnes of Israel; or as the Greeke joyneth it with the former, the Princes of the Tribes of the sonnes of Israel. It was spoken by Moses to the Princes, that by them it might be orderly communicated unto the people; as in Exod. 12. 3. 21. and 4. 29. also that the Governours should looke unto the people for the performance of their religious promises. the thing] Hebr. the word. Vers. 2. a vow] a religious promise to the Lord. Of a vow, and how it differed from a voluntary gift, see the Annotations on Levit. 27. 2. and 7. 16. and of an oath, see the notes on Levit. 5. 1. 4. And that almes promised for the poore, is comprehended also under the name of vowes, is shewed on Deut. 23. 21. a bond upon his soule] that is, to binde his soule (or himselfe) with a bond▪ Hereupon is that manner of speech, Thy [illegible: 1 word] are upon mee, O God, Psal. 56. 12. not vowe[illegible: 1 letter] his word] not violate or breake his promise, but shall have an holy care to keepe it. A like phrase is of prophaning a covenant, in Psal. 55. 20. and 89. 34. And as vowes might not be broken, so neither might they be delayed, Deut. 23. 21. all that proceedeth out of his mouth] that is, every word of his, as the phrase is opened in Luk. 4. 4. from Deut. 8. 3. This is to be understood of good and lawfull vowes, and such as are in a mans power to performe[illegible: 1 letter] for unpossible vowes are to be repented of, and wicked vowes or oathes are not to be kept, but broken, Act. 23. 21. &c. Vers. 3. and binde a bond] to wit, upon her soule, as [illegible: 1 letter]n vers. 4. that is, bound her selfe with a bond. And, may [illegible: 3 letters]re be used for Or (as it is often, and as the Greeke here translateth, or determine a determination) to imply either a vow to sanctifie any thing to the Lord, or a bond to restraine her selfe from something, as by afflicting her soule, or absteinance, as in vers. 13. in her fathers house] shee abiding there, and being under his power. The Hebrewes (as Sol. Iarchi on this place) by house, doe understand power, saying, under the power of her father, though she be not in his house. in her youth] youth differeth from childhood, for in her youth she understandeth what a vow is, whereof in child-hood she is ignorant. The Hebrew Canons haue limited the time both for men and women, t[illegible: 1 letter]us: A young man that is a sonne of twelve yeares and one day, and a young woman that is a daughter of eleven yeares and one day, which doe sweare or vow, either vowes of binding (or restreint,) or vowes of sanctifying (any thing to the Lord.) they doe examine them, and ask questions of them. If they know to whose name they have vowed, &c. then their vowes are stablished: but if they know not, then is there nothing in their vowes or words. And this examination is necessary all that yeare, which is the twelfth yeare for a young maid, and the thirteenth yeare for a young man. Before this time, although they say, we know to whose name we have vowed, their vowes are no vowes. But after this time, when the sonne is a sonne of thirteene yeares and one day; and the daughter is a daughter of twelve yeares and one day; although they say, we know not to whose name we have vowed; their words are established, and their vowes are vowes, &c. And this is the time of vowes spoken of in every place: for as much as they are come to the yeares of great (or aged) persons, their vowes are stablished. Maimon. tom. 3. Treat. of Vowes, chap. 11. sect. 1, 3, 4. Vers. 4. hold his peace at her] or, keepe silence at it: though hee doe not by words app[illegible: 2 letters]v, yet by silence hee seemeth to consent, therefore her vow standeth firme. shall stand] that is, shall be stable, firme and sure; as the field which Abraham bought, was said to stand, when by sale it was made sure, Gen. 23. 17. 20. So ones counsell or word is said to stand, when it abideth firme, Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her] or, disallow (nulli[illegible: 2 letters]e) it, to wit, her vow: so after. the day that he heareth] whether it be in the day that she vowed, or many daies after that her father heareth of it. If she vow and wait many daies, and afterward her father or her husband heare of it, then hee may breake it in the day that he he[illegible: 1 letter]reth, &c. as it is said, In the day that he heareth, and not in the day that shee voweth onely. Maimony in Vowes, chap. 12. sect. 16. will mercifully forgive her] in Greeke, will purge (or cleanse) her: her sin in vowing, (when she was not in her owne power, but in her fathers) shall be forgiven: but she may not performe her vow, which by her fathers authoritie is disanulled. So for her husband in like fort, vers. 12. Vers. 6. if having she have a h[illegible: 1 letter]sband] Hebr. if being she be to a man; that is, [illegible: 2 words] at all maried. or the utterance of her lips] or pronunciation; that which she hath pronounced, or distinctly uttered, to wit, by oath; as appeaseth by the word Or, which distinguisheth it from her vowes: and by that which followeth, which she hath bound upon her soule, that is, by oath, as in vers. 2. and 10. So the pronouncing with the lips, is joyned with swearing, in Lev. 5. 4 and Chazkuni here saith, the pronunciation is not (meant) but of an oath. Vers. 8. he disallow her] or, disallow it, that is, signifie his disallowance of her vow or oath. The Hebrewes say, A man maketh void, or establisheth the words of his wife, or of his daughter in any language, although she know it not; for it is not of necessity that the woman should heare the making void, or the establishmēt, &c. He that maketh void the words of his daughter, or of his wife, it is necessary that he utter it with his lips; and if he make it void in his heart (only) hee doth not make it void: Maim. in Vowes, chap. 13. sect. 1. 7. Vers. 9. put away] to wit, from her husband, as is expressed in Levit. 21. 7. that is, divorced. shall stand] she is to performe her vow; and this (as the Hebrewes thinke) though she be afterward maried. As, A woman which hath no husband, and which is not under her fathers power, if she say, Loe (such) flesh be unlawfull to me after thirty daies, and she be married within thirty dayes; although at the time when the vow beginneth, shee be under the power of a husband, he cannot make it void; because at the time of the vow (making) she was not under his power. And of this it is said (in Num. 30. 9.) But the vow of a widow, and of her that is put away, &c. Maim. in Vowes, chap. 13. sect. 16. Vers. 10. in her husbands house] after that shee is married, and in her husbands power. But what if shee were betrothed onely, and remained yet in her fathers house? Of this case the Hebrewes say, A maid that is betrothed, none can make ther vow void, but her father and her husband joyntly together. And if the one of them alone doe make it void, it is not made void. If her espoused husband die, she returneth into the power of her father: and whatsoever she voweth, her father may make void, as before her espousals. If her father die after that she is betrothed, and she make a vow after his death, her husband cannot make it void; for an husband maketh not the vowes of his wife void, untill shee be come into the wedding chamber, (or married.) Maim. in Vowes, chap. 11. sect. 9, 10. Vers. 11. shall stand] shee is to keepe her vow, though after her husbands death. A young woman, whom her father hath given in mariage, if she become a widow, or be divorced after mariage, loe she is as an Orphan whiles her father liveth, and her father cannot make her vowes of none effect, although she be yet but a young woman. Maim. ibidem, sect. 25. Vers. 12. hath utterly made them void] or, hath any waies made them void; Hebr. making void hath made them void: so in vers. 15. Vers. 13. oath of bond] that is, binding oath, or bond confirmed with an oath. to afflict the soule] by abstenance, fasting, &c. See the notes on Levit. 16. 29. This seemeth to be added for amplification, rather than limitation or restraint: howbeit, the Hebrewes from hence gather, that although the father may disanull all his daughters vowes, of what sort soever, yet the husband hath not power to disanull the vowes of his wife, vnlesse they be of this sort, to wit, vowes or bonds to afflict the soule, &c. Sol. Iarchi on Numb. 30. and Maimony in Vowes, chap. 12. sect. 1. may establish it] or, may make it stand, shall confirme it. Some understand these words to be a commandement, and translate thus, Let her husband establish it, or let her husband make it void, to wit, out of hand, and let him not deferre it till afterward. Vers. 14. altogether hold his peace] Hebr. holding his peace shall hold his peace, (or keepe silence.) from day to day] and doe not disanull it the same day that he heareth it. Vers. 15. shall utterly make them void] or, shall any waies make them of none effect: see this phrase in vers. 12. shall beare her iniquitie] that is, shall beare the punishment of her iniquitie; God will require her sinne at his hand. From hence wee learne (saith Sol. Iarchi) that he which is a cause of scandall (or offence) unto his neighbour, shall cone in his stead unto all punishments.