Exegetical and Hermeneutical Commentary of Deuteronomy 23:21
When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
Verse 21. When thou shalt vow, &c.] See Clarke on Nu 30:2, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou shalt not slack to pay it, to wit, if the matter of it be lawful, and in thy own power. See Num 30:2. Not slack or delay, because delays may make thee both unable to pay it, and unwilling too, the sense of ones obligation growing every day weaker than other, &c.
It would be sin in thee, i.e. it would be laid to thy charge as a sin, and bring judgment upon thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21, 22. When thou shalt vow avow(See on Nu 30:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When thou shalt vow a vow unto the Lord thy God,…. Which must be of things in a man’s power to perform, and of what are lawful to be done, and according to the mind and will of God revealed in his word, and agreeably to the manner of worship prescribed by him; as that he will offer such a sacrifice, a freewill offering to him, and the like, besides what he was bound to do, or give such and such things for the repair of the sanctuary, or for the relief of the poor;
[See comments on Nu 30:2]. This law is thought by Aben Ezra to be repeated on the mention of the hire of a whore, c. being forbidden to be brought for a vow, De 23:18
thou shall not slack to pay it; or delay the payment of it, but do it immediately; since zeal and affection might abate, and there might not be hereafter an ability to perform, or death might come and prevent it; the Targum of Jonathan adds, at the three feasts, that is, of the passover, pentecost, and tabernacles; and the Jewish writers h say, that no man transgresses this precept respecting the delay of paying a vow, until the three feasts have passed:
for the Lord thy God will surely require it of thee; exact the payment of it, and expect it, insist upon the performance of it, and punish for neglect:
and it would be sin in thee; guilt of sin would be contracted, and punishment inflicted; Aben Ezra interprets it of the latter.
h Maimon. & Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Ediot, c. 7. sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Vows vowed to the Lord were to be fulfilled without delay; but omitting to vow was not a sin. (On vows themselves, see at Lev and Num 30:2.) is an accusative defining the meaning more fully: in free will, spontaneously.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 21-23:
Compare this text with Lev. chapter 27; Num. chapter 30. See also Ecc 5:1-7; Psa 15:4; Psa 76:11; Pro 20:25.
Fuente: Garner-Howes Baptist Commentary
21. When thou shalt vow a vow. The rule of vowing also pertains to the keeping of the Third Commandment, since, by vowing, men exercise themselves in the sanctification of God’s name, and to promise anything to God is a kind of swearing. For what between men is called a covenant or agreement, with respect to God is a vow; and therefore it may be fitly called a sacred engagement, which not only is made with God as its witness, but which is contracted with God Himself. We have elsewhere cursorily touched upon certain oaths, such as that of the Nazarites; but since that consecration was a part of God’s worship, I have placed it under the First Commandment. Nor indeed did Moses there treat directly of the obligation itself of the vow, but of that exercise of piety which stimulated the people to the pursuit of purity, sanctity, and sobriety. I have followed the same course as to the free-will-offerings, which were certainly for the most part votive, but I have considered what was the main thing in them without much troubling myself as to what was accessory. But now under another head Moses confirms what he taught before, that God’s name was not to be taken in vain; therefore he commands them to pay their vows, by withholding which the glory of God’s name is diminished, whilst He is Himself defrauded of His right, and the promise ratified before Him is set at nought. Moreover, it is to be observed that all the vows which were ever acceptable to God were testimonies of gratitude, lest the recollection of His benefits should fail, forgetfulness of which is too apt to steal over us. When, therefore, the saints were conscious of tardiness or listlessness in proclaiming His goodness, they made use of this aid and spur, as it were, to correct their sloth. Thus, when they asked anything of importance from God, they were often accustomed to bind themselves by some promise as a manifestation of their thankfulness. Such are the vows which Moses commands to be solemnly and faithfully paid, that they might not cheat God when they had escaped from peril or had obtained what they wished, whereas in their anxiety they had been humbly suppliant. For we know with what facility or rather levity many are hurried into making vows, who afterwards, with the same fickleness, think little of breaking their promise.
On this point, then, God justly rescues His name from contempt, and to this end demands that what has been promised to Him should be paid. But inasmuch as superstitious persons apply this, or rather wrest it indiscriminately to all vows, their error must be refuted, so that we may understand the genuine meaning of Moses. The Papists would have all vows kept without exception, because it is written, “Thou shalt not slack to pay whatever hath passed your lips.” But a definition of vows must first be given, or at least we must see what vows are lawful and approved by God; for if all vows must be effectually kept, however rashly made, of old under the Law it would have been right to kill their sons and daughters, to erect altars to idols, and thus under this pretext the whole Law of God would have been entirely brought to nought. Wherefore a distinction between vows must be laid down, unless we wish to confound right and wrong. This then is the first point, that nothing can be properly vowed to God, except what we know to be pleasing to Him; for if “to obey is better than sacrifice,” (1Sa 15:22,) nothing surely can be more absurd than to indulge ourselves in the liberty of serving God, each according to his own fancy. If a Jew had vowed that he would sacrifice a dog, it would have been sacrilege to pay that vow, since it was forbidden by God’s Law. But inasmuch as there is an intermediate degree between that which God has expressly prescribed and forbidden, it might be objected that it was allowable to make a vow in respect to things which are called indifferent. My reply to this is, that since the principle ought always to be maintained by the godly, that nothing is to be done without faith, (Rom 14:23,)it must ever be considered whether a thing is agreeable to God’s word, otherwise our zeal is preposterous. (312)
God formerly did not forbid many things which He still was not willing to have offered to Him in worship; and so now-a-days, although it would be lawful not to taste meat all our lifelong, still if any one should vow perpetual abstinence with respect to it, he would act superstitiously; since he would inconsiderately obtrude upon God what we gather from His word that He does not approve. Wherefore if all our vows are not reduced to this rule, there will be nothing in them right and sure. Another very gross error in the Papists may also be condemned, viz., that they foolishly promise God more than they can pay. Assuredly it is more than blind arrogance, nay, diabolical madness, that a mortal man should wish to present as if it were his, what he has not received; as if any one should vow that he would not eat during his whole life, or should renounce sleep and the necessary supports of life, by common consent he would be convicted of madness. No gift, then, can be acceptable to God, except what He in His goodness has conferred upon us. But what is done in the Papacy? Monks, and nuns, and priests, bind themselves to perpetual celibacy, and do not consider that continency is a special gift; and thus whilst none of them has regard to the measure of his ability, they wretchedly abandon themselves to ruin, or envelop themselves in deadly snares. Besides, every one should consider his vocation. A monk will vow himself to his abbot, and throw off the paternal yoke: another, who was adapted for the transaction of public business, will abandon his children under cover of the monastic vow, and thus acquire immunity, Hence it appears, that whether a vow should be kept or not, is to be estimated from the character of him that vows. But a more gross and more common error is committed in respect to the object of vows. I said above that the godly never made vows to God, except in testimony of gratitude; whereas almost all the vows of the superstitious are so many fictitious acts of worship, having no other aim than to propitiate God by the expiation of sin, or to acquire favor meritoriously. I will not pursue at length those more detestable hallucinations whereby they defile themselves and their vows, when they substitute their idols in God’s place; as for instance, when a man vows (313) an altar to Christopher or Barbara. To sanction this barbarous impiety, this passage of Moses is alleged, which certainly contains something quite different, viz., that those who vow to any other being, pervert the worship of God; and in which also Moses takes it for granted that a vow is not accounted legitimate, except what is made to God Himself in accordance with the rules of religion and the prescription of the Law. Thus in this exordium the doctrine is laid down, that guilt is incurred unless what is promised is paid.
(312) “ Nos voeus sont pervers et esgarez.” — Fr.
(313) “ Une chapelle a sainct Christofle, ou a saincte Barbe.” — Fr.
Fuente: Calvin’s Complete Commentary
(4) MAKING AND KEEPING VOWS (Deu. 23:21-23)
21 When thou shalt vows a vow unto Jehovah thy God, thou shalt not be slack to pay it: for Jehovah thy God will surely require it of thee; and it would be sin in thee. 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed unto Jehovah thy God, a freewill-offering, which thou, hast promised with thy mouth.
THOUGHT QUESTIONS 23:2123
401.
Jephthah was not the only man who opened his mouth unto Jehovah and could not go back. A promise to God is no light matter.
402.
In what sense is a vow a free-will offering?
AMPLIFIED TRANSLATION 23:2123
21 When you make a vow to the Lord your God, you shall not be slack in paying it; for the Lord your God will surely require it of you, and slackness would be sin in you.
22 But if you refrain from vowing, it will not be sin in you.
23 The vow which has passed your lips you shall be watchful to perform, a voluntary offering which you have made to the Lord your God, which you have promised with your mounth.
COMMENT 23:2123
See also Num. 30:1-2, Ecc. 5:4-5. This passage apparently applies to those freewill offerings and vows an Israelite could make to God. An Israelite was to be a man of his wordwhat he said he was to do!
A terrible example of a man who rashly vowed is found in the case of Jephthah, Jdg. 11:29-30.
Fuente: College Press Bible Study Textbook Series
(21) When thou shalt vow . . . thou shalt not be slack . . .The three yearly feasts are mentioned by Rashi and the Rabbis as occasions for the payment of vows. (See 1Sa. 1:21.) This precept is cited in Ecc. 5:4, but with sufficient verbal variation to prevent its being called a quotation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. When thou shalt vow Vows which were made to Jehovah must be kept, but there was no requirement to make the vows. Comp. Exo 22:29; Num 30:2, and Leviticus 27.
Fuente: Whedon’s Commentary on the Old and New Testaments
The LORD’S people were not obliged to vows; but they were obliged, when they had at anytime made them, to their faithful observance. Ecc 5:4Ecc 5:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 23:21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
Ver. 21. Thou shalt not slack to pray. ] Come off with it round and readily, as those Zec 5:9 that had “wings,” and “wind in their wings,” Habent aulae suum cito, cito God loves a cheerful giver.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 23:21-23
21When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. 22However, if you refrain from vowing, it would not be sin in you. 23You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised.
Deu 23:21 a vow The laws on vows (BDB 623, KB 674, Qal IMPERFECT, cf. Deu 12:11; Deu 12:17) are discussed in Leviticus 27 and Numbers 30 (Nazarite vows are described in Numbers 6). It was a promise made to YHWH based on certain events and circumstances.
This phrase has:
1. a negated Piel IMPERFECT of BDB 29, KB 24
2. a Piel INFINITIVE CONSTRUCT of BDB 1023, KB 1532
If you make a vow, fulfill it in a timely manner!
shall not delay to pay it The rabbis later interpreted this time as not past three festivals (i.e., one year).
will surely require it of you This phrase is emphatic (INFINITIVE ABSOLUTE and IMPERFECT VERB of the same root, BDB 205, KB 233). YHWH takes vows in His name seriously (cf. Ecc 5:1-7).
Deu 23:22-23 This shows the wisdom of not making rash vows (e.g., Judges 11). This does show the Hebrews’ view of the power and importance of the spoken word (e.g., Genesis 1; Isa 55:11; Joh 1:1). YHWH takes what we say in His name seriously (cf. Exo 20:7, ie. marriage vow and other promises made in His name; [ie. from your lips]). Words have consequences (cf. Leviticus 27; Rom 10:13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
vow a vow. Figure of speech Polyptoton (App-6) make a solemn vow. Compare Num 30:2.
sin. See App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Deu 23:18, Gen 28:20, Gen 35:1-3, Lev 27:2-34, Num 30:2-16, Psa 56:12, Psa 66:13, Psa 66:14, Psa 76:11, Psa 116:18, Ecc 5:4, Ecc 5:5, Jon 1:16, Jon 2:9, Nah 1:15
Reciprocal: Lev 22:21 – to accomplish Psa 50:14 – pay Mat 5:34 – Swear Act 5:3 – to keep
Fuente: The Treasury of Scripture Knowledge
Deu 23:21; Deu 23:23. Not slack Not delay; because delays might make them both unable to pay it, and unwilling too. A free-will-offering Which, though thou didst freely make, yet, being made, thou art no longer free, but obliged to perform it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Making vows 23:21-23
Vows to God were voluntary, but the Lord wanted His people to keep them after they made them (Deu 23:21-23). Failure to do so amounted to stealing from God.
God’s people should follow through with their commitments (cf. 2Co 8:9-10).