Chapter 30

1 Vows are not to be broken. 3 The exception of a maid’s vow. 6 Of a wife’s. 9 Of a widow’s, or her that is divorced.

1. The heads of the tribes. The same men referred to in chs. 1:4, 16; 7:2; etc. Various expressions are used, “the heads of your tribes, and your elders” (Deut. 5:23), “the whole congregation of the children of Israel” (Joshua 18:1; 22:12), “the chief of all the people” (Judges 20:2), “all Israel” (1 Sam. 7:5), “all the princes of Israel, the princes of the tribes” (1 Chron. 28:1), “the elders of Israel, and all the heads of the tribes, the chief of the fathers” (2 Chron. 5:2), “the princes and the elders” (Ezra 10:8).

2. A vow. A pledge or promise to give something to God: a promise of personal service, as by Jacob at Bethel (Gen. 28:20; 31:13), Hannah’s consecration of her son (1 Sam. 1:11), Jephthah’s pledge concerning his daughter (Judges 11:30, 39).

A bond. An obligation, such as abstinence from wine, food, etc. (see 1 Sam. 14:24; Ps. 132:3; Acts 23:21). The Hebrew verb is used frequently with the meaning “to bind,” “to imprison,” “to harness.”

Not break his word. Literally, “not untie his pledged word,” in the sense of “to loosen,” “to set free from obligation,” “to make lawful,” “to profane.” To refrain from carrying out one’s solemn promises to God is an act of base ingratitude and sinful neglect (Deut. 23:21; Eccl. 5:4; Matt. 5:33). It is better that a man make no vow than to promise and not carry it out (Eccl. 5:2–5).

3. If a woman also vow. An unmarried woman was considered under her father’s control, and therefore not free to plan and decide without his counsel and consent. Elderly spinster women are not mentioned.

4. Hold his peace. Literally, “be silent,” or “make no objection.”

Her vows shall stand. It was not in the province of the father to disannul any part of a vow if he made no objection when he heard of it or heard his daughter express it.

5. In the day. That is, as soon as he hears.

Disallowed her. The father’s consent was necessary to make the vow, or pledge, binding. But if on becoming acquainted with the vow he said nothing, then his silence was looked upon as consent. If, however, the father made objection, then the young girl was free of her vow or bond, and under no necessity to carry it out.

6. Had at all an husband. That is, if she be married. The same would also apply to a betrothed woman still living in herfather’s house, for a betrothed husband had rights in connection with his betrothed wife. For example, if she committed adultery, she was stoned to death just as if the marriage had already taken place. She and all her possessions were considered as belonging to her betrothed husband (Deut. 22:23, 24; see also Matt. 1:19, 20).

When she vowed. Literally, “and her vows be upon her.” The vow might have been taken before her betrothal, and had the consent of her father at the time. Now she is betrothed and legally under her betrothed husband’s jurisdiction, and he might require her to renounce her vow.

8. If her husband. Compare with v. 5, where the same principle is applied to a daughter in her father’s home, as here to a betrothed wife in relation to her husband.

9. Of a widow. Both a widow and a divorced woman were free to make vows and carry them out. However, a widow or a divorcee who had returned to her father’s house and was under his protection would again be subject to his authority. The word translated “divorced” is, literally, “driven out.” The regulations of Deut. 24:1 are presupposed here.

11. Her vows. If the vow had been taken while the husband was alive, in one case, or before the woman was divorced in the other, and no objection was raised, then the vow must be carried out by the woman who made it. Changed marital status did not affect vows binding prior to the change.

12. Made them void. A widow or a divorcee was not held accountable for vows previously annulled by her husband.

14. Hold his peace. His silence, when he was fully aware of what she was doing, established and confirmed her vows.

15. Bear her iniquity. The full responsibility was his; she was free. For the nature of the guilt incurred and the ritual required to be free from it, see Lev. 5:4–10.

Ellen G. White comments

1, 2 4T 471

2     AA 74