VOW (נָדַר, H5623, to vow, a vow; אָסַר, H673, bond, binding obligation; εὐχή, G2376, a prayer to God; also a vow). The vow is a pledge or oath of a religious character, and a transaction between man and God, in which man dedicates himself or his service or something valuable to God. A common feature in ancient religions, it is also a frequent exercise in religious life among the Israelites. Though generally a promise made in expectation of a divine favor eagerly sought, there were also vows of voluntarily imposed self-discipline for the achievement of character, and of self-dedication for the attainment of certain goals.

Of the first kind, often called “bargains” (they were made on condition of favors to be returned by God), are those made by Jacob, who at Bethel vowed to make Bethel a shrine and to give a tithe to God if God would supply his needs and give him protection (Gen 28:20-22); by Jephthah, who vowed as sacrifice to God whatever should first meet him on his return if God would grant him victory over the Ammonites (Judg 11:30, 31), and who in grief offered his only child who so met him (vv. 34-40); by Hannah, who vowed that if God would grant her a son she would consecrate him to God’s service (1 Sam 1:11, 27, 28). Of this nature, no doubt, are most of the vows so frequently mentioned in the Psalms, vows of thanksgiving and sacrifice paid to God for prayers answered and deliverances granted (Pss 22:25; 50:14; 56:12; 65:1, 2, 8; 116:14, 18). Somewhat related is Absalom’s vow to serve the Lord if God would bring him again to Jerusalem, but perverted to conspiratorial use in his rebellion against David (2 Sam 15:7ff.). The vows made by the seamen after Jonah was cast overboard were perhaps more in the nature of a pagan attempt to propitiate a Deity whom they “feared exceedingly” (Jonah 1:15, 16).

There were also vows made for discipline of life and purpose, in dedication to God and for the accomplishment of a set goal. The major vow in this category was the Nazirite vow, the vow of one separated or consecrated to God, and for which certain austerities and enunciations were prescribed (Num 6:1-8), from which release could be obtained after fulfillment and designated sacrifices (6:13-21). Samson, Samuel, and John the Baptist were apparently Nazirites for life. Other vows short of this major commitment, were such as David’s vow to give himself no rest until he should have found a house for the Lord (Ps 132:2-5), the “choice vows” associated with the call of Israel to obedience (Deut 12:11), the vows associated with free-will offerings (Num 29:39), the solemn binding of the soul to God (Num 30:2). Paul and his associates assumed vows to show conformity to Jewish law for the sake of appeasement without surrender of conscience (Acts 18:18; 21:23, 24). Of less wise or worthy character are Saul’s adjuration against eating food till victory be secured (1 Sam 14:24), and the vow of Paul’s enemies to abstain from food until they had slain him (Acts 23:21).

In the OT vows were not commanded, but those made were carefully regulated. It was no sin to forbear making a vow (Deut 23:22), but once made it was solemnly binding (Deut 23:21, 23; Eccl 5:4). For this reason there were warnings against vows rashly made (Eccl 5:5, 6; Prov 20:25); and for security against vows not responsibly, or rashly made, vows could be disallowed by a father for a daughter in her minority (Num 30:5), or by a husband for the rash utterance of his wife (Num 30:8).

The fulfillment of vows was strongly emphasized in the OT, and set up as significant indication of the piety and faithfulness of God’s people (Pss 22:25; 50:14; 56:12; 76:11; Isa 19:21; Jer 44:25; Jonah 2:9; Nah 1:15). Only that could be pledged to God which belonged to the devotee; firstlings and tithes were considered as already belonging to God (Lev 27:26-30). Blemished sacrifices or offerings in payment of vows were forbidden and brought under severe censure (Mal 1:14), and the “hire of a harlot, or the wages of a dog” were an abomination to God and not to be used in payment (Deut 23:18).

Jesus rebuked as reprehensible the payment of vows when used as occasion for escape from obligation to parents (Matt 15:3-9; Mark 7:9-13). Apart from this condemnation of vows wrongly used, it is not evident that Jesus or any of the NT writers make significant reference to vows which are so prominent an expression of OT piety. The NT call to dedication and thankfulness and service stands in the deeper and richer relationship of life to the cross of Christ (Matt 16:24; Rom 12:1, 2; 1 Cor 6:20; 1 Pet 1:15-19). See Worship of Church.