VOWS UNTO THE LORD
This section, although fragmentary, yet reveals to us with great clearness the Divine mind concerning one important portion of practical religion. It lays down directly the principle that vows to God were lawful and binding. It lays down indirectly the limitation (although it only applies it to the case of women not sui juris) that no vows to God were valid without the consent of the lawful guardian, if such there were. It implies the general rule that no vows are binding to the damage of any who are not parties to the vow; and this is itself a part of the yet wider principle that God is not served nor honoured by anything which involves the injury or dishonour of man. In applying the teaching of this chapter there is indeed the serious preliminary difficulty of deciding whether vows are lawful at all under the Christian dispensation. Inasmuch as no direct utterance can be found in the New Testament upon the subject, it can only be argued upon broad principles of the gospel, and will probably for ever continue to be decided in different ways by different people. It will be truly said upon one side that by virtue of our Christian baptism and profession our whole self is dedicate unto God, to live a life of entire holiness, such as leaves no room for further and self-imposed limitations and restrictions. On the other side it will be truly replied that although in principle all that we have and are is "not our own," but "bought with a price," and only held in trust by us for the glory of God and the good of men, yet in practice there are many different degrees of self-renunciation between which a good Christian is often called in effect to make his choice, and that his vow may be simply his answer to the inward voice which bids him (in this sense) "go up higher." It will be said, again, and truly said, that the law of Christ is essentially a law of liberty, and therefore inconsistent with the constraint of vows; that as soon as a man crosses his natural will, not because his higher will deliberately embraces pain for the sake of God, but because he is bound by a vow, his service ceases to be free and ceases to be acceptable. On the other side it will be said, and truly said, that just because we are under the law of liberty, therefore we are at liberty to use whatever helps Christian experience finds to be for practical advantage in the hard conflict with self; the law of liberty will no more strip the weakling of the defensive armour which gives him confidence than compel the strong man to hamper himself with it. Once more, it will be said that the Christian service is "reasonable," i.e; one which continually approves itself to the honest intelligence of him that renders it; but since it may happen to any to have his convictions altered by growing knowledge or greater experience, it is not fit that the conduct of any be permanently restrained by vows. And this is to a certain extent unanswerable. No vow could oblige a Christian to act contrary to his matured convictions of what was really best for him, and so for God. If, e.g; one who had vowed celibacy came to feel in himself the truth of 1 Corinthians 7:9, he would be a better Christian in breaking than in keeping his vow; for we are not under the law, which rigorously enforces the letter, but under the Spirit, who loves only that which makes for true holiness. It may, however, be truly urged that while no vow ought to be held absolutely binding upon a conscience which repudiates it, yet many vows may be taken with all practical assurance that the conscience never will repudiate them. One thing of course is certain; all vows (at least of abstinence) stand upon the same footing in principle, however various an aspect they may wear in practice. A vow, e.g; of total abstinence from intoxicating liquors is in principle exactly as defensible or as indefensible as a vow of perpetual celibacy; nor can an attempt to defend one while condemning the other be absolved from the charge of hypocrisy. This being the doubtful state of the argument, of which the true Christian casuist can only say, "Let every man be fully persuaded in his own mind," it remains to treat of vows in that sense in which they are allowed by all, viz; as promises made by the soul to God, whether fortified or not by some outward ceremonial, whether made in response to the more general persuasions of the gospel, or the more secret drawings of the Holy Spirit. Consider, therefore—
I. THAT A MAN MUST NOT BREAK HIS WORD UNTO GOD. If a man is obliged in honour (and wherever practicable in law too) to keep his promise to his brother man; if an honest man (even among savages), having Raven his word to his neighbour, may not disappoint him, though it were to his own hindrance (Psalms 15:4); if God himself have vouchsafed to make promises to man (and with an oath too—Hebrews 6:17, Hebrews 6:18), which promises he for his part will most surely keep and perform, how much more is man bound to keep his promise made to God!
II. THAT A PROMISE MADE, TO GOD IN SICKNESS OR DISTRESS MAY NOT BE DEPARTED FROM IN HEALTH AND PROSPERITY. No doubt most vows were made under stress of some calamity or need, as Jacob's (Genesis 28:20), Hannah's (1 Samuel 1:11), and others (cf. Psalms 66:13; Psalms 76:11). Yet how often do men treat their God with such indignity! (1 Corinthians 10:22).
III. THAT A RESOLUTION DELIBERATELY FORMED AND OFFERED UNTO GOD IS QUITE AS SACRED AS THOUGH MADE WITH AN OATH. For an oath is on the part of God a condescension which has no meaning for him (Hebrews 6:17), on the part of man a device to overawe his own sinful weakness, but it adds nothing to the real sacredness of the vow. How many vows have we taken upon ourselves, either openly or secretly! They are all as binding on us as though we had imprecated the most frightful penalties upon our failure to observe them. The punishment of Ananias and Sapphira was intended to mark the extreme malediction of such as secretly withhold from God what of themselves or of their own they have deliberately dedicated to his service.
IV. THAT NO PROMISE CAN BE MADE TO GOD IN DEROGATION OF THE JUST RIGHTS OF ANOTHER OVER US. God can never be served with that upon which another has a rightful claim, nor honoured by anything which involves dishonour of another. Only that which is really ours to give can we give unto God. If it be unworthy to offer unto the Lord of that which doth cost us nothing (2 Samuel 24:24), it is unjust to offer unto the Lord of that which doth cost another something.
V. THAT IN PARTICULAR A DAUGHTER'S PRIMARY DUTY IS TO HER PARENT, A WIFE'S TO HER HUSBAND. Only what lies beyond the sphere of their legitimate claims can she sacrifice in the name of religion.
VI. THAT THE "RASH UTTERANCE OF THE LIPS" IS NOT HELD BINDING BY THE LORD. Since he utterly rejects any service which is not truly willing, and since he is infinitely above taking advantage of the folly of man, it is mere obstinacy, not religion, which leads a man to abide by what he has ignorantly and rashly said that he will do.
VII. THAT A FATHER OR A HUSBAND MAY NOT PLAY FAST AND LOOSE WITH THE RELIGIOUS PRACTICES OF THOSE DEPENDENT UPON HIM, NEITHER DISALLOW ONE DAY WHAT HE ALLOWED THE DAY BEFORE. It is given to them to exercise control even in religious matters, but not to exercise it capriciously. It is a fearful responsibility to cross the devout purposes of God's servants from any but the purest motives, and for any but the weightiest reasons.
VIII. THAT IF WE, THROUGH NEGLIGENCE OR CAPRICE, DISTURB THE SPIRITUAL LIFE, AND HINDER THE HEAVENLY DESIRES OF THOSE DEPENDENT ON US, WE MUST BEAR THEIR INIQUITY. We do not know indeed how such responsibility will be apportioned at the day of judgment, but we do know that God will exact vengeance for every injury done to souls, and especially for injury done to such as are committed to our care (Matthew 18:6).
HOMILIES BY D. YOUNG
THE SOLEMN OBLIGATION OF THE VOW
I. NOTICE THE ABSENCE OF ANY REFERENCE TO THE SUBJECT MATTER OF THE VOW. Moses does not say anything as to certain vows being right and certain others being wrong. This was not needed, and would only have taken away from the sharp and clear announcement that a vow once made was not to be lightly esteemed. Even the exemptions from obligation which Moses mentions in the remainder of the chapter are those caused not by anything unlawful in the subject matter of the vow, but by the fact that it proceeded from one who was not a sufficiently free agent to make a vow. It was quite evident that a vow must not contradict any commandment of God, nor infringe any right of other men. It must lie within the proper province of a man's own free will; it must concern such things as he can really control. This was what gave the vow its virtue and significance. Certain things were commanded, with respect to which there was no choice but obedience; and outside of these there was still a large field, where the Israelite was left to his own control. What use he would make of this freedom was of course a test of his own disposition. That he must keep clearly within his own freedom was a thing that needed no insisting upon.
II. CONSIDER THE NECESSITY THERE WAS FOR IMPRESSING ON THE ISRAELITES THE SOLEMN OBLIGATION OF THEIR VOWS. How came the Israelite to make a vow? We must recollect that in those days there was a general and practical belief in the power of supernatural beings to give help to men. The Israelites, only too often found unbelievers in Jehovah, were not, therefore, wanting in religious feeling-. When they lost faith in the God of Israel, the lapse was not into atheism, but into idolatry. And thus when their hearts were strongly set on some object, not only did they put forth the effort of self and solicit the aid of others, but especially the aid of Jehovah. And as they sought the aid of their fellow-men under the promise of a recompense, so they sought the aid of Jehovah under a similar promise. Under the influence of strong desires and highly excited feelings all sorts of vows would be made by the Israelites, and some of them, probably, very difficult to carry out. Doubtless there were Israelites not a few with somewhat of Balak's spirit in them. They felt how real was the power of Jehovah, and, being as little acquainted with his character as Balak was, they concluded that his power could be secured on the promise of some sufficient consideration in return. Among an unspiritual people whose minds were filled with a mixture of selfishness and superstition, vows would take the aspect of a commercial transaction. So much indispensable help from God, and, as the price of it, a corresponding return from man. And as the help of God would be felt to require a much greater return than the help of man, so the vow would undertake something beyond the ordinary range of attainment. May we not conclude that the petition connected with the vow was oftentimes answered, and that God for his own wise purposes did give people the desires of their own hearts, even as he did to Hannah? If so, we see at once the difficulty that would often arise in fulfilling the vow. We know how the desire of a man's heart, once accomplished, is often felt to be unworthy of the effort and expenditure. Thus there would be a strong temptation to neglect the fulfilling of the vow if it could be safely managed. It was an invisible God who had to be dealt with; and ready enough as the Israelite might be to believe in Jehovah as long as it was for self-advantage, the faith in him and the fear of him would begin to wax feeble when it wan a question of meeting what had proved a profitless engagement. A vow to an idol was really a vow to be paid to avaricious and watchful priests. A promise made to a fellow-man he may be trusted to exact. But what is a vow to the invisible God? "I may neglect it with impunity," is the thought in the Israelite's heart (Psalms 1:1-6 :21; Psalms 73:11). But the impunity was a delusion. God had marked the vow only too carefully; and it was less harm for a man to go with some heavy burden and great hindrance hanging about him all the days of his life, than that the sanctity of the vow or oath should be slighted in the smallest degree.
III. CONSIDER HOW THE PRINCIPLES THAT UNDERLIE THIS INJUNCTION ARE TO BE CARRIED OUT BY CHRISTIANS. We are passed into an age when vows are not commonly made. Most of those whose thoughts are filled with the desires of their own hearts do not believe in the power of God to help them. And Christians ought to be free from such desires. It is their part to pray the prayer of the Collect for the fourth Sunday after Easter: "Grant unto thy people that they may love the thing which thou commandest, and desire that which thou dost promise." But though modern Christians may not have the same inducements to make vows as ancient Israelites, still there are certain principles and duties underlying this injunction of Moses which deserve our careful regard.
1. Consider well the great projects and ruling views of your life. Let the prayer of the above Collect be uttered on every Sunday and week-day throughout the year. Enter only on such undertakings as not merely accord with God's will, but spring from it, Nothing really accords with God's will save what springs from it. The sooner we discover that the most practicable life and the most blessed one is that of being not our own masters, but what the apostles learned to be, servants of the Lord Jesus Christ (Romans 1:1; Philippians 1:1; James 1:1; 2 Peter 1:1; Revelation 1:1), the better it will be for us. We shall not then enter upon undertakings which we lack the skill, the resources, and perhaps the heart to finish. This very injunction of Moses is a suggestion of the difficulties which come from a wrong choice. Under the power of excitement and in the ignorance of inexperience we may enter into engagements which afterwards become the burden and curse of life.
2. Consider wherein the evil of a broken vow really consists. Do not suppose that God considers it worse to violate a vow or an oath than to violate any other promise. Truth for the sake of truth is a sacred thing in the eyes of God. Who can doubt that in his sight the affirmation, now happily allowed in courts of justice, is as binding as any oath whatsoever? Not but what a solemn appeal to the universal presence and all-seeing eye of Almighty God, if made voluntarily, and with evident conviction, earnestness, and sincerity in the mode of expression, is of great service in pressing home the truth. Witness the force of such an appeal in the writings of Paul. The evil has been in forcing the oath on all men irrespective of their disposition. No forced oath will make the liar really truthful; and no forced oath can make the truthful man anything more than truthful. Administering oaths to a man of veracity is like holding a candle to make the sun shine. As has been truly said, the compelled oath makes the ignorant and superstitious to think that there are two kinds of truth, and that it is harmless to say, free from an oath, what it would be very wicked to say under it.
3. Consider what deliberation is required in entering on the obligations of the Christian profession. Here are promises which it is right to make; yet they must be made with due caution, circumspection, and inquiry. Christ would have us avoid with equal care the perils of haste and procrastination. We cannot begin too soon seriously to consider the claims of God upon us, but we are warned against hastily plunging into obligations which before long may be altogether too much for our worldly hearts. It is only too evident that many are led into a profession of religion, either in a fit of excitement which cannot be sustained, and which, indeed, would be of no use if it could be sustained, or by an insufficient consideration of all that a profession of religion includes. Our Lord stops us at the very beginning with an earnest entreaty to measure well what we are about, and understand exactly what it is that he asks. We must not mistake his demands and claims, and put some notion of our own in place of them (Matthew 7:21-29; Matthew 16:24-26; Luke 9:57, Luke 9:58; Luke 14:25, Luke 14:35; John 6:44).
4. Consider the great peril of being unfaithful to the knowledge of what is right. It is a dreadful thing to fall away from truth when it is done in the light of knowledge, and in spite of the prickings of conscience. A broken promise, whether to God or man, broken not through infirmity, but of set and selfish purpose, is in God's eye a great transgression. No doubt in many infractions of promise there are complications and difficulties, pros and cons, which prevent every one save the all-searching God himself from determining the real character of the action. We need not make estimates of particular cases unless we are compelled. Let us keep our own hearts with all diligence, and labour to be on the side of self-denial and a good conscience rather than on that of carnal inclinations. God has made his yea and amen felt in Christ Jesus. So may Christ Jesus be able to make his yea and amen felt in the sincerity, simplicity, and straightforwardness of the lives of his people.—Y.