The Pulpit Commentary — Leviticus — Section 466

eonalraioed to dedicate either a person, an animal, or a piece of property unto CfoJ. But it may be highly inconvenient for the priests to accept of the dedicated articio at the to.bemacle. It may be much more convenient to receive, in lieu thereof, it money equivalent, and BO a scale of charges is here given, according to which the vow' v11lue is to be estimated. I. WE MUST DEDICATE IN THIS SPECIAL WAY ONLY WHAT LIES BEYOND THE Loan's USUAL DUES. 'l'he tithes, the firstlings, and the Nazarites may be regarded as the Lord's ordinary dues. We have no right to "make a fuse" about what is lawfally his own. 'l'he margin beyond the tithe is broad enoagh from which to make our special vows without encroaching upon the tithe. Let the nine-tenths or the four-fifths, according as we regard a single or a double tithe the Jewish proportion in systematic giving, be the source from which we shall draw our special vows. II. IT IS A GOOD THING TO GIVE OUB INCREASING GRATITUDE BUCH SPECIAL OUTLETS. For after all, the Lord has given us everything, and may demand all if be pleases. When be is so "modest in bis demands "-if we may be allowed such an expression regarding bis claim upon the tithes-it is surely becoming in us from time to time to give our hearts free play, and have persons or things specially set apart for him. Ill. BUT WE MUST NOT BE RASH OB. INCONSIDERATE IN OUB vows. Jephthah, for example, was most rash in bis vow. So was Saul in the war with the Philistines, when he almost insisted on Jonathan dying because, in eating a little honey in the wood, he had in ignorance transr,essed the vow of the inconsiderate king. We have no right to make "rash promises' to any one, much less to God. IV. WHEN WE HAVE REGISTERED A SPECIAL VOW WE MUST KEEP IT SCRUPULOUSLY. There is a temptation to make liberal vows on condition of receiving rtain blessings from God, and then to forget them when the blessing is received. Let us take in illustration the case of Jacob. When he was posting in hot haste towards Padan-aram for fear of the injured Esau, he spent a remarkable night at Bethel God there gave him a reassuring vision. Sin, he saw, had not separated him altogether from heaven, but even a deceiver like himself might return penitently to God and rise on the rounds of a ladder of light into fellowship and peace. In this ecstasy he registers in the calm morning light a vow : " If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee" (Gen. xxvili. 20-22). Did Jacob keep his vow? Surely the moment.-he returns to Canaan he will make for Bethel, and set up his altar, and discharge his vow? Nothing of the kind. He forgot all about it, and went to Succotb, and then to Shechem, and it was not till Dinah had been defiled, and members of his family were becoming idolaters, and God commanded him to go to Bethel and perform it, that the wily old patriarch was brought to a sense of his duty (Gen. xxxv. 1-7). Let us, then, enter upon our vows calmly, deliberately, without any nnseemly haste. Then, whatever it may cost, no matter how great the sacrifice, let us undertake it, and our whole religious life will rise to the occasion. The future life, into which we hope to enter, will be so completely dedicated to God's glory, that the distinction we must needs now make between ordinary and special vows shall be lost completely, for the enthusiasm which leads to such SFecial vows now shall make them the ordinary rule for ever.-R. M. E. Vere. 1-25.-Singular tJows. The loving heart will ask not only what must, bui what may be done; and the sacrifices offered in the flames of love are acceptable to ~od (2 Chron. vi. 8), These are the principles which unt!erlic the laws concerning smgular vows. I. 'l'HE smGULARITY LIES IN TIIE ELEMENT OF SEPARATION. 1. Hence the subject of the vow is styled a Nazarite. (1) From ,u, to soparnte, to consecrate (see Numb. vi.; Judg. xiii. 6; 1 Sam. i. 11, 28). (2) Probably the prayer of Jabez was of_ the nature of a singular vow (1 Chron. iv. 10). Paul seems t~ h~ve t~k~n upon himself such a vow (~ee Acts xviii. 18). 2. Jesus was a Nazante in spirit. (1) He was not a Nazarite in the letter (Matt. xi. 10). What a rebuke is here to the uncbaritableness of cer~n extreme advocates of total abstinence! (2) Yet in spirit was Jesus the Grand  THE BOOK OF LEVITICUS. [au. :nvu. 1-3t