Verses 1-2 No man can be bound by his own promise to do what he is already, by the Divine precept, forbidden to do. In other matters the command is, that he shall not break his words, through he may change his mind.
In this chapter we have a law concerning vows, which had been mentioned in the close of the foregoing chapter. I. Here is a general rule laid down that all vows must be carefully performed, ver 1, 2. II. Some particular exceptions to this rule. 1. That the vows of daughters should not be binding unless allowed by the father, ver 3-5. Nor, 2. The vows of wives unless allowed by the husband, ver 6, etc.
Because they might declare them to the Israelites.
1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded. 2 If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.
Oath, to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. (Haydock) — The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work, which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. (Calmet) — Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, &c. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves, that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. (Haydock) — He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. (St. Augustine, q. 56.) (Worthington)
Hebrew, violate his word . Hebrew, his soul .
Verses 3-16 Two cases of vows are determined. The case of a daughter in her father's house. When her vow comes to his knowledge, it is in his power either to confirm it or do it away. The law is plain in the case of a wife. If her husband allows her vow, though only by silence, it stands. If he disallows it, her obligation to her husband takes place of it; for to him she ought to be in subjection, as unto the Lord. The Divine law consults the good order of families. It is fit that every man should bear rule in his own house, and have his wife and children in subjection; rather than that this great rule should be broken, or any encouragement be given to inferior relations to break those bonds asunder, God releases the obligation even of a solemn vow. So much does religion secure the welfare of all societies; and in it the families of the earth have a blessing.
This law was delivered to the heads of the tribes that they might instruct those who were under their charge, explain the law to them, give then necessary cautions, and call them to account, if there were occasion, for the breach of their vows. Perhaps the heads of the tribes had, upon some emergency of this kind, consulted Moses, and desired by him to know the mind of God, and here they are told it: This is the thing which the Lord has commanded concerning vows, and it is a command still in force.