Tanak Foundations-Concepts in Numbers-Chapter 30

Num 30.1-16 covers what is known as the “Law of the Tongue” (Jam 3.6, 4.13, 5.12; Matt 5.37) and it is about the power of the spoken word. In Num 30.1 we learn that Moses speaks to the heads of the tribes (Matot). This will be based on the nomadic tradition about tribal customs and order. He is not talking to the Kohanim (priests) or the “sons of Israel.” This is the only portion given to the heads of the nation.

A congregation is made up of many families (tribes) and this alludes to a father over his family. Matot goes to the heart of vows and matot also means “staff or rod.” Each head of a tribe (family) had a staff to signify his authority covering that family.

A “vow” is something that is dedicated to God. In Hebrew it is the word “neder.” An “oath” is something that obligates us and in Hebrew that is the word “sh’vuah” and its root means “seven.” When we make a vow we change reality. Moses knows the lesson of word power (Num 20.6-13). Now, we speak in one three time periods in everything we say. Those periods are past, present and future. God’s seal is truth, in Hebrew “emet.” This word is spelled with an aleph, mem and tav. Aleph speaks of the past, mem speaks of the present/transition and tav speaks of the future.  The instruction in this chapter has everything to do with 1 Cor 11.1-16.

v 1…Then Moses spoke to the heads (rosh) of the tribes (matot) of the sons of Israel, saying, “This is the word which the Lord has commanded.

v 2…If a man makes a vow (neder meaning to dedicate a specific object or creature to the Lord) to the Lord, or he takes an oath (shavah shvuah; root is “seven”) to bind himself with a binding obligation (bond), he shall not violate his word (this tells us the God will hold us to our word); he shall do according to all that proceeds out of his mouth.

v 3…And also if a woman makes a vow to the Lord, and binds herself by an obligation in her father’s house in her youth,

v 4…and her father hears her vow and her obligation by which she has bound herself, and her father says nothing to her, then her vows shall stand, and every obligation by which she has bound herself shall stand.

v 5…But if her father should forbid her on the day he hears of it, none of her vows or her obligations by which she has bound herself shall stand, and the Lord will forgive her because her father had forbidden her (v 5-15 will talk about her father or her husband and how they can allow or annul her vow.  This is a very interesting instruction and a tender area in this day and time; how do we deal with a woman in our home and authority; most men don’t know what to do with it.  What does the Lord say?  We argue about it. 1 Cor 14.34 says, “Let the women keep silent in the congregations, for they are not permitted to speak, but let them subject themselves just as the Law says.”  We want to look at what “just as the Law says” because Paul is directly referring to this chapter.  There are two reasons why this subject is never taught.  First, it is about women.  Second, it says “Just as the Law says” and people don’t know what it says on this subject, nor do they want to know.  What does the Torah say?  We just read it.  The father or the husband, as we shall see, has the authority in the him.  He is her head of influence when she speaks a vow according to 1 Cor 11.1-16.  He is the “matot” or staff for that family.  He shall decide if such oaths or proclamations are going to be made and approved by him.  No one can speak for a tribe unless the head says it is allowed).

v 6…However, if she should marry while under her vows or the rash statement of her lips by which she has bound herself,

v 7…and her husband hears of it and says nothing to her on the day he hears it, then her vows shall stand and her obligations by which she has bound herself shall stand (she can speak for the family if the husband agrees.  But if he hears the vow or rash statement she makes, he has the authority to reverse what she says.  If a daughter or a wife wants to commit the family to a task, the husband just like in the tribes can decide otherwise.  But when he hears it and says nothing, it is confirmed and you can’t go back.  Silence is consent in regard to this instruction)

v 8…But if on the day her husband hears of it he forbids her, then he shall annul her vow which she is is under and the rash statement of her lips by which she has bound herself, and the Lord will forgive her.

v 9…But the vow of the widow or of a divorced woman, everything which she has bound herself, shall stand against her (no head of influence so they are in force).

v 10…However, if she vowed in her husband’s house, or bound herself by an obligation with an oath (before he died or was divorced),

v 11…and her husband heard it and said nothing to her and did not forbid her (before he died or was divorced), then all her vows shall stand, and every obligation which she has bound herself shall stand.

v 12…But if her husband indeed annuls them on the day he hears them, then whatever proceeds out of her lips concerning her vows or concerning the obligation of hers shall not stand; her husband has annulled them, and the Lord will forgive her.

v 13…Every vow and every binding oath to humble humble herself, her husband may conform it or her husband may annul it (Hebrew “annul” is “peram” and it has the same root as “purim”-Est 9.24-26; Haman made a vow to exterminate the Jews and Esther moved in to annul it).

v 14…But if her husband indeed says nothing to her from day to day, then he causes all her vows to stand, or her obligations which are on her; he has let them stand, because he has said nothing to her on the day he heard them.

v 15…But if he indeed annuls them after he has heard them (not at the time he heard them, but some time afterward), then he shall bear her guilt (be held accountable for the breach).”

v 16…These are the statutes which the Lord commanded Moses, as between a man and his wife, or between a father and his daughter while she is in her youth in her father’s house (So how does all this apply spiritually?  We have already looked at 1 Cor 14.34 and 1 Cor 11.1-16 in an assembly, but how does this apply spiritually.  We were in our father’s house, the world, and subject to the will and whims of the nations.  It seems like it is really impossible to fulfill the will of God and it can appear that God has no “say” with us.  But, as we turn our hearts toward God, the power of the nation over us is weakened. The last stage is when we leave the father’s house, the world, to live as the wife of the Messiah who has full rights over us.  Then the world will lose all influence over us, and we are now under God’s authority.  The world today is not going to like this, but the man is the leader of the family, and many families make up the Kahal (assembly).  How far reaching is this?  We communicate with the mouth.  We have already mentioned that God is the seal of truth (emet).  We speak in one of three time periods everytime we speak.  The “past” is where most speak from.  We do this when we argue, complain, confuse, explain, clarify, comment, defend, demonstrate, decide, discuss, justify, show, teach or expound.  The “present” is when something is changed or something is accomplished, or a transition.  The “future” is where a vow comes in.  It is a declaration to do something or consecrate something to the Lord.  It is a declaration or an oath.  From this point on, into the future, a new reality has been created.  This reality is not only for us, but for those around us.  We are modifying a part of the creation of God.  There is rabbinic teaching from Rabbi Gamaliel, Paul’s teacher, that says, “Go get the best meat at the market.”  So the student brought a tongue.  Then he said, “Go get the worst meat at the market.”  And the student also brought a tongue.  This teaches that there is nothing better than a good tongue, and nothing worse than an evil tongue.  Vows are words, the very same thing God used to create the universe.  Now we are in his realm and if you are going to use words to create realities around you, you are going to do it God’s way with his rules.  There is nothing in the Torah that says a woman cannot teach, prophesy or speak in a congregation.  The Scriptures are full of women who did (MIriam, Deborah, Huldah-MIc 6.4; Judges 4; 2 Kings 22.14-20; 2 Chr 34.22-28).  In an assembly, these principles operate, and there should be no repression on who serves, as long as she is not usurping the authority of her father or husband.  This understanding will give us a better understanding of controversial verses like 1 Cor 14.34-35 and 1 Tim 2.11-15.  When you understand that “woman” or “women” in these verses are referring to a “wife” or “wives” it makes better sense, in light of Num 30.  Paul is not saying a wife cannot speak in a congregation, but they were not to do it in spite of their husbands.  Women were prophets, teachers, evangelists and apostles.  They could do whatever the Lord wanted them to do, but they could not usurp the authority of their fathers or husbands.  Now, there are leaders or husbands who will exercise their authority, so that must be understood.  It is right and proper for them to do so.  However, they can only do it on the day they hear it.  They do not need permission on the day the leadership of a congregation hears it, they can take action according to the instruction.  Yeshua first appeared to a woman because she believed, and he sent her as an apostle and an evangelist to the others.  There is nothing wrong with a woman serving in an assembly, but do it according to what the Torah says.  James says the tongue is like a rudder and it can turn a ship.  The right word at the right time can turn a person from being lost to the Lord. Our tongue can turn us, so we need to be careful about what we say.  There is a fine line between a promise and a vow.   A boast is is an improper vow.  There is a difference between, “I need to get gas tomorrow” and “I am going to get gas tomorrow.”  We can say it, but we have no authority to make it happen (the car breaks down, a storm hits, etc).  We should not make rash statements, which is a meaningless vow.  Let our yes be yes, and our no be no.  Stay in the present tense by saying, “As the Lord wills” -Jam 4.13-17).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

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