Vows

VIEW:15 DATA:01-04-2020

VOWS.—In common with most peoples of the ancient world, the making of vows was of frequent occurrence among the Israelites. The underlying idea in making a vow was to propitiate the Deity; this was done either by promising to do something for Him, or to please Him by the exercise of self-denial. Vows were made from a variety of motives: Jacob vows a vow according to which he will please Jahweh by becoming His worshipper, on condition that Jahweh will keep him safe during his journey and give him food and raiment (Gen_28:20-22). Jephthah vows to offer to Jahweh the first person he sees coming out of his house on his return from battle, provided he is victorious (Jdg_11:30-31). Hannah vows that if Jahweh gives her a son, she will dedicate him to the service of God (1Sa_1:11). These cases are typical: in each something is promised to God, on condition that God will do something for him who makes the vow. But there was another class of vows which were of a more disinterested character; the most striking here would be the Nazirite vow, according to which a man undertook to lead a strenuously austere life, which was supposed to approximate to the simple life of the patriarchs; that was done out of protest against the current mode of life, which had been largely adopted from the Canaanites; indeed, the Nazirite vow implied, and was intended to be, a life of greater loyalty to Jahweh.
There are two words in Hebrew for a vow—though they do not necessarily correspond to the two ideas just mentioned: neder, which is a vow whereby a man dedicates something, even himself, to God; ’issar, a vow by which a man binds himself to abstain from enjoyment, or to exercise self-denial, in honour of Jahweh.
Vows were clearly of very common occurrence in Israel, indeed it would almost seem as though at one time it was deemed generally incumbent on men to make vows; this would, at all events, explain the words in Deu_23:22, ‘But if thou shalt forbear to vow, it shall be no sin in thee.’ A vow having once been made had to be kept at all costs (Deu_23:21; Deu_23:23, Num_30:2, Jdg_11:35); though, as regards women, they might be absolved by father or husband, under certain conditions, from fulfilling a vow (Num_30:1-8). From the expression used in connexion with the making of a vow, ‘to bind the soul’ (Num_30:2), it would seem that the idea was that if the vow was broken the life was forfeited to the Deity to whom the vow had been made; the warning, therefore, of Pro_20:25, Exo_5:5 (4), needed.
In making a vow in which something was promised to Jahweh, only such things could be promised as were truly the property of him who vowed; for this reason a man might not promise a firstling or the like, as that was already the property of Jahweh (cf. Lev_27:26-29).
In later times the spirit in which vows were observed appears to have degenerated; Malachi speaks sternly of those who make a vow, and in fulfilling it sacrifice unto the Lord ‘a blemished thing’ (Mal_1:14). Another, and still worse, misuse of vows meets us in the Gospels: the spurious piety of some men induced them to vow gifts to the use of the sanctuary, but they neglected, in consequence, the most obvious duties of natural affection; when a man uttered the word ‘Corban’ in reference to any possession of his, it meant that it was dedicated to God. Money that should have gone to the support of aged parents was pronounced to be ‘Corban,’ the son felt himself relieved of all further responsibility regarding his parents, and took honour to himself for having piously dedicated his substance to God (see Mat_15:5, Mar_7:9 ff.).
W. O. E. Oesterley.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Vows. A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. Gen_28:18-22; Gen_31:13. Vows in general are also mentioned in the book of Job, Job_22:27. The law, therefore, did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows of abstinence; 3, Vows of destruction.
1. As to vows of devotion, the following rules are laid down:
A man might devote, to sacred uses, possessions or persons, but not the first-born of either man or beast, which was devoted already. Lev_27:28.
(a) If he vowed land, he might either redeem it or not. Leviticus 25; Leviticus 27.
(b) Animals fit for sacrifice, if devoted, were not to be redeemed or changed, Lev_27:9-10; Lev_27:33, persons devoted stood thus: devote either himself, his child (not the first-born) or his slave. If no redemption took place, the devoted person became a slave of the sanctuary: see the case of Absalom. 2Sa_15:8 . Otherwise, he might be redeemed at a valuation according to age and sex, on the scale given in Lev_27:1-7.
Among general regulations affecting vows, the following may be mentioned:
(1) Vows were entirely voluntary, but once made were regarded as compulsory. Num_30:2; Deu_23:21; Ecc_5:4.
(2) If persons in a dependent condition made vows as
(a) an unmarried daughter living in her father's house, or
(b) a wife, even if she afterward became a widow, the vow, if
(a) in the first case, her father, or
(b) in the second, her husband, heard and disallowed it, it was void; but, if they heard without disallowance, it was to remain good. Num_30:3-18.
(3) Votive offerings arising from the produce of any impure traffic were wholly forbidden. Deu_23:18.
2. For vows of abstinence, see Corban.
3. For vows of destruction or extermination, see Anathema and Ezr_10:8; Mic_4:13. It seems that the practice of shaving the head at the expiration of a votive period was not limited to the Nazaritic vow. Act_18:18; Act_21:24.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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