Deuteronomy 23:23

Translation
King James Version
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.
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KJV (with Strong's)
That which is gone out H4161 of thy lips H8193 thou shalt keep H8104 and perform H6213; even a freewill offering H5071, according as thou hast vowed H5087 unto the LORD H3068 thy God H430, which thou hast promised H1696 with thy mouth H6310.
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Complete Jewish Bible
but if a vow passes your lips, you must take care to perform it according to what you voluntarily vowed to ADONAI your God, what you promised in words spoken aloud.
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Berean Standard Bible
Be careful to follow through on what comes from your lips, because you have freely vowed to the LORD your God with your own mouth.
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American Standard Version
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.
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World English Bible Messianic
You shall observe and do that which has gone out of your lips. Whatever you have vowed to the LORD your God as a freewill offering, which you have promised with your mouth, you must do.
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Geneva Bible (1599)
That which is gone out of thy lippes, thou shalt keepe and performe, as thou hast vowed it willingly vnto the Lord thy God: for thou hast spoken it with thy mouth.
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Young's Literal Translation
The produce of thy lips thou dost keep, and hast done it , as thou hast vowed to Jehovah thy God; a free-will-offering, which thou hast spoken with thy mouth.
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See also
Proverbs 20:25Judges 11:30Judges 11:311 Samuel 1:11Psalms 66:13Psalms 66:14Mark 6:22
In the KJVVerse 5,524 of 31,102

Study This Verse

SUMMARY

Deuteronomy 23:23 serves as a profound legal and theological statement within the Mosaic Law, underscoring the absolute sanctity and binding nature of any verbal commitment or vow made by an Israelite to the LORD God. It emphasizes that while the initial act of vowing a freewill offering is voluntary, its subsequent fulfillment is an inescapable divine obligation, reflecting God's demand for integrity, faithfulness, and the serious consideration of one's spoken word in the covenant relationship.

CONTEXT

  • Literary Context: This verse is strategically placed within a broader section of Deuteronomy (chapters 23-25) that details various laws governing the purity, social conduct, and religious obligations of the Israelite community as they prepare to enter and inhabit the Promised Land. Specifically, Deuteronomy 23:23 directly follows verses 21 and 22, which introduce the subject of vowing. Verses 21-22 establish that making a vow is not compulsory, and refraining from one does not incur sin. However, the moment a vow is uttered, it transitions from an option to an absolute mandate. This immediate juxtaposition highlights the gravity and irrevocability of a spoken promise to God, setting the stage for the explicit command in verse 23 to "keep and perform" what has been promised. This section, therefore, functions as a critical legal clarification regarding personal commitments within the broader framework of the covenant, ensuring that the Israelites understood the immense weight of their words before God.
  • Historical & Cultural Context: In ancient Israel, vows were solemn religious acts, often made in times of distress, thanksgiving, or as a spontaneous expression of devotion. They typically involved a promise to offer a sacrifice, dedicate a person or object, or abstain from certain things, often contingent on divine favor or as an act of worship. Such vows were not mere casual statements but were understood as direct appeals or commitments to God, carrying immense spiritual weight within the covenant relationship established at Mount Sinai. The cultural expectation was that one's word, especially when given to God, was inviolable. This law ensured that the Israelites approached their relationship with the LORD with utmost seriousness and integrity, distinguishing their worship from the capricious or manipulative practices of surrounding pagan cultures where deities might be "bargained with" without true commitment or expectation of fulfillment.
  • Key Themes: Deuteronomy 23:23 powerfully contributes to several overarching themes in Deuteronomy and the broader Old Testament. Foremost is the Sanctity of Vows, emphasizing that a promise made to God is not to be taken lightly but is binding and must be fulfilled, reflecting profound respect for God's holiness and the gravity of addressing Him. This principle is echoed throughout Scripture, as seen in Numbers 30:2 and Ecclesiastes 5:4-5. It also underscores the theme of Integrity and Faithfulness, teaching that one's word, particularly when given to God, is a direct reflection of character and trustworthiness, demanding alignment between verbal declarations and actions. Furthermore, the verse highlights the Power and Consequence of Spoken Words, asserting that words are not fleeting sounds but carry significant spiritual and moral weight, especially when directed towards the Almighty. Finally, it illustrates the tension between Voluntary Commitment and Obligatory Performance: while the initial decision to make a vow is a free choice, once uttered, its performance becomes an absolute, non-negotiable obligation, reinforcing the seriousness of personal responsibility before God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • "gone out" (Hebrew, môwtsâʼ): This word (H4161) signifies a "going forth," an "egress," or "utterance." In this context, it refers to that which has been emitted or proceeded from the lips. It emphasizes that the spoken word, once articulated, moves from an internal thought to an external, public, and binding declaration. This highlights the transformative power of speech, making a promise a tangible and accountable reality.
  • "keep" (Hebrew, shâmar): This verb (H8104) means "to guard, observe, preserve, be careful about." It implies a diligent and conscientious adherence to the vow, not merely a passive acknowledgment but an active safeguarding of the promise. It suggests a watchful attentiveness to ensure the vow is not forgotten or neglected, reflecting a deep respect for the commitment made and for the God to whom it was made.
  • "perform" (Hebrew, ʻâsâh): Meaning "to do or make, accomplish, carry out" (H6213), this word emphasizes the active execution and fulfillment of the vow. It moves beyond mere intention or remembrance to the physical act of bringing the commitment to completion. The combination with shâmar creates a strong imperative for both the preservation of the promise in one's mind and its concrete realization in action, demonstrating that God expects tangible, practical obedience.

Verse Breakdown

  • "That which is gone out of thy lips thou shalt keep and perform;": This opening clause establishes the core command: any verbal declaration made by an individual, particularly a vow, must be meticulously observed and diligently executed. The phrase "gone out of thy lips" personifies the spoken word, giving it agency and emphasizing its departure from the realm of thought into the realm of binding declaration. The dual verbs "keep and perform" underscore the comprehensive nature of the required obedience—it's not enough to merely remember the vow; it must be actively brought to completion.
  • "[even] a freewill offering, ": This parenthetical phrase clarifies the specific type of commitment in view, though the principle applies broadly to all vows. A "freewill offering" (Hebrew: nedabah, H5071) was a voluntary gift or sacrifice to God, distinguished from mandatory offerings. Its inclusion here highlights that even in matters of spontaneous devotion, once a promise is made, it becomes obligatory. This underscores God's demand for integrity even in acts of uncoerced worship, demonstrating that even voluntary promises are taken with utmost seriousness by the divine.
  • "according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.": This concluding clause reiterates and reinforces the binding nature of the commitment by explicitly naming the recipient of the vow ("unto the LORD thy God," using H3068 and H430) and re-emphasizing the means by which it was made ("promised with thy mouth," using H1696 and H6310). The repetition of the concept of "vowing" and "promising with the mouth" serves to stress the solemnity and irrevocability of such an oath, leaving no room for ambiguity or evasion. It links the human act of speaking directly to the divine expectation of fulfillment, highlighting the personal accountability involved before the sovereign God.

Literary Devices

The text employs several literary devices to impress upon the reader the gravity of the command. Repetition is evident in the dual emphasis on the verbal nature of the commitment ("gone out of thy lips" and "promised with thy mouth"), reinforcing the idea that spoken words carry immense weight and are not to be taken lightly. This repetition functions as a powerful form of Emphasis, ensuring that the listener fully grasps the non-negotiable nature of fulfilling vows. The use of strong, active verbs like "keep" and "perform" creates a sense of Imperative Language, directly commanding action and leaving no room for passive neglect or convenient forgetfulness. Furthermore, the precise and unambiguous phrasing reflects Legal Language, characteristic of the Deuteronomic code, which aims to provide clear and binding statutes for the community. The structure moves from a general principle ("that which is gone out...") to a specific example ("freewill offering") and then back to a reinforced general principle, creating a rhetorical arc that highlights the universal applicability of the command to all verbal promises made to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 23:23 profoundly illuminates God's character as one who values truthfulness, integrity, and faithfulness in His people. It reveals that the LORD takes human words seriously, especially when they are directed toward Him, reflecting His own unchangeable nature and the reliability of His covenant promises. This divine expectation for integrity in speech and action is not merely a legalistic demand but a call to reflect God's own trustworthiness in the covenant relationship. It teaches that true worship involves not only outward acts but also inward sincerity and the diligent fulfillment of commitments, fostering a deep sense of accountability before a holy God. The principle underscores that genuine devotion is demonstrated through consistent obedience to one's word, thereby honoring the God who is Himself utterly faithful.

REFLECTION AND APPLICATION

The timeless principle embedded in Deuteronomy 23:23 extends far beyond ancient Israelite freewill offerings, calling all believers to a profound level of integrity in their verbal commitments. In a world where words are often cheap, fleeting, or used carelessly, this verse stands as a powerful reminder of the sacredness of our speech, particularly when it involves promises made to God or to others in His name. It challenges us to cultivate a habit of thoughtful consideration before speaking, recognizing that our "yes" should genuinely mean "yes" and our "no" should mean "no," as taught by Jesus in Matthew 5:37. This principle applies to all areas of life, from marriage vows and baptismal promises to commitments made in prayer or service. Living by this standard fosters trustworthiness, strengthens relationships, and builds a character that mirrors the faithfulness of God Himself, demonstrating that our walk aligns with our talk and that our integrity reflects His nature, bringing glory to His name.

Questions for Reflection

  • What specific vows or commitments have I made to God, either explicitly (like baptismal vows) or implicitly (like prayer promises), that I need to review and ensure I am diligently keeping?
  • How does the principle of "keeping and performing" what comes out of my lips challenge my everyday speech and promises to others, both in personal and professional contexts?
  • In what ways can I cultivate a greater sense of integrity and thoughtfulness before making commitments, especially in spiritual matters, to avoid making rash promises?

FAQ

Does this verse mean I should never make a vow?

Answer: Not necessarily. Deuteronomy 23:23, along with verses 21-22, clarifies that making a vow is a voluntary act, and it is not a sin to refrain from making one. The emphasis is not on forbidding vows, but on the absolute necessity of fulfilling them once they are made. The Old Testament contains many examples of legitimate vows, such as Jacob's vow in Genesis 28:20-22 and Hannah's vow in 1 Samuel 1:11. The New Testament, particularly Matthew 5:33-37 and James 5:12, advises against making oaths or vows lightly, urging believers to let their "yes" be "yes" and their "no" be "no," implying that our everyday speech should be so trustworthy that formal oaths become unnecessary. The core principle remains: if you make a promise to God, you are bound to keep it, demonstrating integrity and reverence.

CHRIST-CENTERED FULFILLMENT

While Deuteronomy 23:23 addresses the human responsibility to fulfill vows, its ultimate Christ-centered fulfillment lies in the perfect obedience and unwavering faithfulness of Jesus Christ. Unlike humanity, who often fail to keep their promises, Jesus perfectly fulfilled every promise and every jot and tittle of the Law, not only in His words but in His life and sacrificial death. He is the embodiment of the divine expectation of integrity, perfectly performing the will of His Father. His life was a continuous "yes" to God's redemptive plan, culminating in His ultimate "freewill offering" on the cross, where He laid down His life voluntarily, yet in perfect obedience to the Father's command (John 10:18). Through Christ, the New Covenant is established, a covenant based not on human vows and their often-failed performance, but on God's unwavering promise and Christ's perfect fulfillment. Believers are now called to live in response to God's faithfulness, empowered by the Spirit to walk in integrity, reflecting the character of the One who perfectly kept every word that proceeded from His lips (Hebrews 10:5-7). Our ability to "keep and perform" our commitments is now rooted in His finished work and His indwelling presence, enabling us to live a life that honors the God who is always true to His word (2 Corinthians 1:20) and whose promises are eternally reliable.

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Commentary on Deuteronomy 23 verses 15–25

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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