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In the KJVVerse 5,523 of 31,102
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Commentary on Deuteronomy 23 verses 15–25
15 ¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
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.
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 keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another: -
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 23:22 provides a crucial clarification within the Mosaic law concerning personal vows, unequivocally stating that refraining from making a solemn promise to God incurs no sin or moral fault. While the preceding verse emphasizes the binding obligation to fulfill a vow once made, this verse liberates individuals from any divine compulsion to initiate such commitments. It underscores God's profound desire for voluntary, heartfelt devotion rather than coerced or rash pledges, simultaneously highlighting the immense seriousness with which all commitments, especially those made to the Almighty, should be regarded.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 23:22 masterfully employs several literary devices to convey its profound message. The most striking is Contrast, as the verse stands in direct antithesis to Deuteronomy 23:21. This deliberate juxtaposition creates a powerful legal and theological dynamic, simultaneously emphasizing the stringent obligation to fulfill vows and the absolute freedom from making them. The verse also functions as a clear Legal Clarification or Exoneration, providing an unambiguous statement of permissibility and removing any potential ambiguity or guilt associated with the non-initiation of a vow. Furthermore, there is an element of Understatement in the simple phrase "no sin in thee," which, by its very conciseness, implicitly magnifies the profound seriousness of the alternative (sin if a vow is made and not kept), thereby subtly reinforcing the gravity and binding nature of vows themselves.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse offers profound insight into the very nature of God's relationship with His people and the essence of true devotion. It teaches that God values sincerity, integrity, and the genuine disposition of the heart above all else. He desires a relationship built on willing obedience and authentic love, not on burdensome, self-imposed obligations or rash declarations. The freedom to refrain from vowing underscores that the quality of one's commitment matters infinitely more than the quantity of grand pronouncements. It stands as a testament to God's compassionate understanding of human frailty, providing a vital safeguard against rash promises that could lead to guilt, spiritual burden, or a diminished sense of His grace. This principle encourages careful consideration, truthfulness, and integrity in all our words, particularly when addressing the divine, recognizing that God is not impressed by outward show but by the heart's true, uncoerced disposition.
REFLECTION AND APPLICATION
Deuteronomy 23:22 provides timeless wisdom for believers today, urging us to approach all our commitments, especially those made to God, with sober reflection, integrity, and a deep sense of responsibility. In a contemporary culture where words are often cheapened and promises easily broken, this verse serves as a powerful reminder of the sacredness of our speech. It challenges us to "think before we speak," particularly when contemplating solemn declarations or making significant commitments, whether in our prayers, acts of worship, or daily interactions. It liberates us from any perceived pressure to make grand, public vows as a measure of our faith or spiritual maturity, instead emphasizing that genuine devotion flows from a sincere heart, not from burdensome, self-imposed obligations. Our "yes" should unequivocally mean "yes," and our "no" should truly mean "no," reflecting the unwavering character of a God who is utterly faithful to His own promises. This profound freedom allows us to serve God joyfully and without unnecessary spiritual burdens, secure in the knowledge that He values our authentic walk with Him above any performative acts or rash pledges.
Questions for Reflection
FAQ
Does this verse discourage making vows to God?
Answer: No, this verse does not discourage the making of vows to God. Rather, it serves as a vital clarification: making a vow is entirely voluntary. The core emphasis of Deuteronomy 23:22 is on the freedom not to vow, which, by implication, underscores the extreme seriousness and binding nature of a vow if one chooses to make it. God desires sincere devotion and genuine commitment. If a vow is made from a pure heart, with careful consideration, and faithfully kept, it can indeed be a profound act of worship and dedication. However, the verse ensures that no individual is obligated or pressured into making such a solemn promise, thus protecting them from potential spiritual entanglement.
What kind of "vows" are being discussed here in Deuteronomy?
Answer: In the context of Deuteronomy and the broader Old Testament, a "vow" (Hebrew: neder) refers to a solemn promise or pledge made directly to God. These vows were often either conditional (e.g., "If You grant me victory, then I will dedicate this to You") or unconditional acts of dedication (e.g., dedicating a portion of one's possessions, time, or even oneself). Notable examples include the Nazirite vow, as detailed in Numbers 6, vows made during times of distress or petition, or vows of thanksgiving. They typically involved a specific offering, a particular act of service, or a period of abstinence. It is crucial to distinguish these "vows" from "oaths" (Hebrew: shevu'ah), which were sworn statements, often invoking God's name, primarily used to confirm truthfulness or to bind oneself to an agreement with another person.
How does this Old Testament teaching on vows relate to New Testament teachings, especially Jesus' words on oaths in Matthew 5?
Answer: Jesus' teaching in Matthew 5:33-37 represents a profound fulfillment and elevation of the spirit of the Old Testament law regarding oaths and vows. While the Old Covenant permitted and regulated vows and oaths under specific conditions, Jesus' radical teaching moves beyond the letter of the law to address the fundamental integrity of the heart behind all speech. He teaches that the believer's character and truthfulness should be so absolute that formal oaths or elaborate vows become unnecessary. "But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." This does not contradict Deuteronomy 23:22 but rather completes its trajectory. Both passages underscore the paramount importance of truthfulness, sincerity, and integrity in all words spoken. Deuteronomy 23:22 grants freedom from the obligation to vow, while Jesus' teaching implies that the Christian life, lived in radical integrity, should render the necessity of formal oaths or vows obsolete, as our simple word should always be fully trustworthy and binding.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:22, with its emphasis on the voluntary nature of vows and the freedom from sin in refraining from them, finds its ultimate and most profound Christ-centered fulfillment in the New Covenant. While the Old Covenant, with its intricate system of laws, sacrifices, and ritual obligations, could sometimes feel burdensome, Christ's perfect life, impeccable obedience, and atoning sacrifice usher in a New Covenant founded on grace and truth. Jesus Himself perfectly fulfilled all righteousness, embodying the spirit of every vow and commitment. He made the ultimate vow of obedience to the Father, even unto death on the cross, becoming the perfect sacrifice that takes away the sin of the world (Philippians 2:8). For believers in Christ, the burden of self-imposed vows and legalistic obligations is entirely lifted, not because vows are inherently wrong, but because our standing before God is now based entirely on Christ's finished work, not on our own promises, performances, or efforts to earn favor. We are set free from the law of sin and death, and from the pressure to achieve righteousness through our own works (Romans 8:2). The freedom to "forbear to vow" in the Old Testament points to the infinitely greater freedom found in Christ, who has perfectly kept every divine requirement on our behalf. Our "vow" to God in the New Covenant is our covenant relationship with Him, sealed by the blood of Christ, where God's promises to us are an unwavering "Yes" and "Amen" in Him (2 Corinthians 1:20). Our response is one of grateful, uncoerced devotion, empowered by the Holy Spirit, rather than by legalistic obligation or fear of transgression. This profound liberty allows us to serve God with a willing heart, knowing that our acceptance and security are eternally established in the one who made and perfectly kept the ultimate promise.