AM Bible Study Group; October 6, 2010
Numbers 30:1-16
Theme: This chapter describes God’s law to the people of Israel concerning the making of vows.
Following immediately after God’s instructions regarding the offerings of the feasts comes these instructions regarding vows. The fact that they are given here in the book of Numbers may have been because the story—a few chapters before—of the bold way the daughters of Zelophehad sought their inheritance rights in Numbers 27:1-11. But they may also be given because of the fact that the people of Israel were about to enter into the promised land and take possession of it; which may be the occasion for many vows being made before God—as was the case in Numbers 21:2.
The Bible gives us many examples of vows made before the Lord—that is, a promise to do something or deny one’s self something if God will do something that is requested (see Genesis 28:20-22; Judges 11:30ff; 1 Samuel 1:11; Jonah 1:16; 2:9; Acts 18:18; 21:23; 21:12ff). Two things stand out strongly in this chapter’s instruction: (1) that God takes the vows that people make very seriously; and (2) that the validity of those vows is vitally connected to God’s ordained pattern of headship in the home.
I. THE INVIABILITY OF THE VOWS OF MEN (vv. 1-2).
A. These instructions begin with the vows made by men. (The case of vows made by boys does not appear in this chapter; but we can assume that, so long as the boy is under the authority of his father, the rules for invalidating their vows is the same as in the case of young daughters.) The instructions concern “vows” (which have to do with a promise to do something), or an “oath” (which seem to have to do with a promise to deny one’s self something; see 1 Samuel 14:24; Psalm 132:2-5).
B. Such vows are strictly voluntary in nature (Deuteronomy 23:21-23); but the instruction is that once made, it is absolutely binding (Ecclesiastes 5:4-6). This reminds us that the tongue is a binding thing in the sight of God (Proverbs 18:21; James 3); and that no vow should ever be entered into carelessly or irreverently (Matthew 5:33-37). God Himself is true to His word; and He demands that His children be true to their words as well.
II. THE INSTRUCTIONS REGARDING THE VOWS OF WOMEN (vv. 3-15).
What follows is in keeping with the binding nature of the vow. But it places the whole matter of the validation of a vow into the context of headship authority in the home. God’s rules in one realm are not in conflict with those in another.
A. The vow made while an unmarried daughter (vv. 3-5). In the case of a young girl who is still under her father’s authority, her vow is not her own to make. It is in the power of her father—her God-appointed head—to confirm or invalidate her vow. If her father hears it, and “holds his peace” with respect to it, then she is bound to it. But if her father hears it and overrules it, then she is released from her vow. One can easily imagine a young girl making a rash vow or entering an agreement at times that would involve the affliction of her soul (see v. 13); and here, we see that God honors the young girl by not taking such things lightly. But what a mercy it is that the experienced man who is responsible for her care and protection and nurture is entrusted with the authority to release her from something that she cannot keep! He must do so, however, “on the day that he hears”.
B. The husband’s obligation to a vow made before the woman is married (vv. 6-8). If such a young girl who had become bound by a vow becomes married, then it is in the authority of her new “head”—her husband—to release her from that vow. Again, this is a mercy from God, which may allow a girl to be free from a rash vow that an unreasonable father kept her bound to. The same pattern applies: if he hears of it and says nothing, it remains valid. If he hears of it and overrules it on the day he hears of it, then she is released from her vow. Note that, in verse 9, it is said that “the LORD will release her” in such a case—because, again, He takes our oaths, vows, promises and agreements with one another very seriously (see also v. 12).
C. The vow made by a widow or divorced woman (v. 9). In the case of a woman who was married and was bound to a vow, or who makes a vow after she becomes single, she remains bound to her vow. She is not, in that case, under the headship authority of a husband or father; and is responsible for her own words which “stand against her”. A widow or a divorced woman, however, has much more life experience and isn’t as likely to bind herself by a rash vow as a younger woman might.
D. The vow after the woman is married (vv. 10-15). If she makes a vow while under her husband’s authority, and the husband hears it, “and made no response to her and did not overrule her”, then the vow shall remain valid for her as it would under her father; and “every agreement by which she has bound herself shall stand”. (Perhaps the most famous example of this in the Bible is the story of Hannah, the mother of Samuel, in 1 Samuel 1-2; especially 1:11.) But if her husband hears it and invalidates it on the day he hears it, it shall not stand and she and her husband are not obligated to it. It must be that he takes care of it immediately, though. If he makes not response “from day to day”, then he has essentially confirmed the vow. Note however that, in the case of a husband whose wife enters into a vow at the time she’s his wife—even if he makes the vow void—he still “bear her guilt”. Her husband must assume the responsibility for the vow that she makes; and must make an offering if it is not kept (Leviticus 5:4).
III. THE CONCLUSION OF THESE INSTRUCTIONS (v. 16).
These rules were not intended to in any way place women in a lower position. Rather, it elevates them by taking the words that come from their mouths very seriously. But God has mercifully provided the pattern of godly headship as a protection to her (see Ephesians 5: 22-33; 1 Peter 3:1-7). These laws help keep the people of God in a condition that He is pleased to bless; but they also remind us to be careful with our words!