Numbers 30:1,2

The Continual Making and Confirmation of Vows (with their peace/wellbeing offerings). But While Dedication Was Good and Was Required, It Also Had To Be Controlled (Numbers 30:1).

Vows were an essential part of ancient life. By them men demonstrated their dedication to their gods, and it was no different for Israel. So such vows were a further evidence of Israel's dedication. That is one reason why the general question of vows was introduced here, when the total dedication of Israel into the future was in mind. Furthermore a large number of vows would be accompanied by votary peace offerings both at their commencement and at their end. A number of people would partake of that offering in recognition and celebration of the vow and its final accomplishment. Thus they were a sacred matter.

This chapter must not be read as though it was simply describing a way for women to get out of their vows. Its emphasis is positive. Both men and women could make vows in order to demonstrate that they were dedicated to Yahweh. The exceptions were introduced simply in order to prevent a group being bound by one member who was not the head without its consent.

The main principle was easily dealt with. Solemn vows made to Yahweh were to be seen as a serious matter. They were binding. Once made they had to be performed. Only in this way could Israel be pleasing to Yahweh and worthy to enter the land (Numbers 30:1). (Where they turned out to be too onerous a way was provided of redemption from some vows which were connected with property, but it was costly - see Leviticus 27).

But a problem then arose because of the popularity of vows among Yahweh's people which were made either in order to demonstrate their love for Him, or in a time of crisis when special help was needed. The result was that people such as young women made vows who were not really in a position to do so, concerning matters over which they did not really have control, especially under the stress of war. In that case the vows could either be confirmed or rescinded by the head of the household at the time when he first heard of them.

In this chapter this situation was especially dealt with as regards women. The point was, however, not that all such vows would be rescinded, but that the final decision must rest with the head of the household which was affected by the vow. For he was responsible for both the wealth and behaviour of the household.

But why here the emphasis on women? If our analysis of Chapter s 26-32 given at the commencement of Numbers 26 is correct then it contained the sequence

d Regulation in respect of land to be inherited by women and others (Numbers 27:1).

e Provision of a dedicated shepherd for the people of Israel (Numbers 27:12).

e Provision of a dedicated people and for future worship in the land (Numbers 28-29).

d Regulation in respect of vows made by women and others (Numbers 30)

Comparison of the first with the last partly explains why women are specially in mind in this passage. We have here a contrast between on the one hand the loyalty and faith of the daughters of Zelophehad which were exalted and rewarded by Yahweh, with, and, on the other hand, the general situation of young women and married women who were not to usurp authority over their menfolk. Their vows therefore, which were also an expression of loyalty and faith, had to be subject to their menfolk. The decision with regard to the daughters of Zelophehad was not to be seen as a general declaration of independence. (Under the hard conditions under which they lived such a declaration would have been foolish in the extreme).

This passage may be seen as following the pattern earlier established whereby sequences can be introduced into an overall chiasmus (compare Numbers 22:15; Numbers 23:1 to Numbers 24:12; Numbers 28:1 to Numbers 29:40), although it can actually also be seen as a chiasmus. It may be analysed as follows:

a Moses speaks to the heads of the tribes of the children of Israel issuing Yahweh's command concerning vows (Numbers 30:1)

b A man's vow to be unbreakable and to be performed (Numbers 30:1).

c A young unmarried woman's vow has to be ratified by her father, but if he says nothing when he hears of the vow it stands. If he disavows it the vow does not stand, and Yahweh will forgive her because her father disallowed it (Numbers 30:3).

d A woman's vows made prior to marriage have to be ratified by her husband on marriage, but if he says nothing when he hears of the vow it stands. If he disavows it the vow does not stand, and Yahweh will forgive her because her husband disallowed it (Numbers 30:6).

or d The vow of a widow or a divorced woman stands (Numbers 30:9) (as with a man).

c A married woman's vows after marriage have to be ratified by her husband on marriage, but if he says nothing when he hears of the vow it stands. If he disavows it the vow does not stand, and Yahweh will forgive her because her husband disallowed it (Numbers 30:10).

or b A husband may make any vow made by his wife void as longs as he does it immediately on hearing of it. But if he says nothing it stands. If he then disavows it he bears her iniquity. The mention of the penalty suggests that this means that the husband had delayed his disavowal (Numbers 30:13).

a These are the statutes which Yahweh commanded Moses (concerning disallowing or maintenance of vows) between a man and his wife, and a father and his unmarried daughter (Numbers 30:16).

A Man's Vows Are Unbreakable (Numbers 30:1).

A man's vows were an expression of dedication to Yahweh. To break them would therefore be to withdraw his dedication.

Numbers 30:1

‘And Moses spoke to the heads of the tribes of the children of Israel, saying, This is the thing which Yahweh has commanded.'

What is here spoken was to the heads of the tribes who would be responsible for the administration of the consequences of vows. It was necessary that they made clear to the people the seriousness of vows and the situation in which they could be rescinded. For in the end a vow was not just a personal matter. It reflected on the whole of the tribe. Note the emphasis on the fact that this was a command of Yahweh. Vows to God were not to be treated lightly.

Numbers 30:2

‘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.'

The general principle is clear. When a responsible adult male vows a vow or swears an oath they are to be seen as absolutely binding. Such a person must not break his word. He must do in accordance with the words that he has spoken (compare Deuteronomy 23:21; Ecclesiastes 5:4; Psalms 15:4; Psalms 66:13). It is an act of dedication that is irreversible, although in the case of some vows to do with property redemption was possible (Leviticus 27).

A vow could either be (1) with a view to general performance in the light of God's favour (e.g. Genesis 28:20), (2) with a view to abstaining from something (e.g. Psalms 132:2; 1 Samuel 14:24), (3) with a view to performing an act in return for God's favour (21:2-3; Judges 11:30; 1 Samuel 1:11), or (4) as an expression of zeal and devotion towards God (Psalms 22:22).

Two different words are used in connection with vows, neder and 'issar, the former generally, but not always having a positive vow to do something in mind, (it was used of the Nazirite vow which is both positive and negative), while the latter seems more to denote a vow of abstinence.

Vows Are Unbreakable If Confirmed By The Head of the Household But Can Be Rescinded by Him Immediately On Hearing Of Them, Although If He Does This Iniquitously He Must Bear The Consequences.

These are not to be seen as simply special exceptions enabling the avoidance of vows, but as a positive declaration that a vow must be confirmed by the head of the household in order to be finally binding. Thus a vow could not be finalised which bound or affected others unless agreed to by the head of the particular group, but the emphasis is on the probable confirmation of the vows. It should be noted that the whole tenor of the passage is positive. The expectation is that the vows would be confirmed if they were reasonable and acceptable to the head of the group.