Numbers 30:13

iven 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. 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, ( 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." Verse 12 Concerning the bond of her soul - Her life is at stake if she fulfill not the obligation under which she has laid herself. Verse 16 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. Introduction The command of the Lord to make war on the Midianites, Num 31:1, Num 31:2. One thousand men are chosen out of each of the twelve tribes, and sent with Phinehas against the Midianites, Num 31:3-6. They slay all the males, Num 31:7; their five kings and Balaam, Num 31:8. They take all the women captives, with the flocks and goods, Num 31:9; burn their cities, and bring away the spoil, Num 31:10, Num 31:11. They bring the captives, etc., to Moses, who is wroth with the officers for sparing the women, who had formerly been the cause of their transgression and punishment, Num 31:12-16. He commands all the male children and all the grown up females to be slain, Num 31:17, Num 31:18. How the soldiers were to purify themselves, Num 31:19

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.

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.