TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 5:4–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Four things we are exhorted to in these verses: -
I.To be conscientious in paying our vows.
1.A vow is a bond upon the soul (Num 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Psa 66:14), or in the pursuit of some mercy (Sa1 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore,
(1.)Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Lev 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves.
(2.)Defer not to pay it. If it be in the power of thy hands to pay it today, leave it not till tomorrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit - he who is not inclined today will be averse tomorrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Psa 76:11.
2.Two reasons are here given why we should speedily and cheerfully pay our vows: - (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God, Act 5:4.
II.To be cautious in making our vows.
This is necessary in order to our being conscientious in performing them, Ecc 5:6.
1.We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist.
2.We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby,
(1.)They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exo 23:20, Exo 23:21.
(2.)They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry.
III.To keep up the fear of God, Ecc 5:7.
Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jer 23:25, Jer 23:26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations, Jer 10:2, Jer 10:5, Jer 10:7.
IV.With that to keep down the fear of man, Ecc 5:8.
"Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here,
1.A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears.
2.A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this,
(1.)That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly, Exo 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Num 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms.
(2.)That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 24:23.
(3.)That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Dan 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"When
you make a vow to God, do not delay paying it, for He has no liking for fools;
what you vow, pay. Better that you not
vow at all, than that you vow and not pay.
"A simple man
does not need understanding by interpretation.
It is better not to promise than not to keep promises, since they
displease God and are numbered among fools, who do not fulfil their vows. But since he says, "There is no will in fools"
underneath we hear "of God", like the word of the apostle, who says,
"and just as there was no will, that I should now come to you" [I Cor. 16, 12.]. For even if we want to say something more
inquiring, it is taught to a Christian, that he should fulfil his faith by
work, and not be like the Jews, who pledge and say, "we will do all that
God commands" [Ex. 24, 3.],
and yet worship idols. And afterwards
they beat those slaves and cast stones at them, and immediately killed the very
son of the father of their house. It is
better therefore to hold a doubtful opinion for a while, which is easy to say
in words, but difficult to put into practice.
For the slave, who knows the will of his God and will not do it will be
defeated by many. " "
This will be fulfilled in this way by each one of us. We pray when we renounce this world and promise that being dead to all worldly actions and the life of this world we will serve the Lord with full purpose of heart. We pray when we promise that despising secular honors and scorning earthly riches we will cling to the Lord in all sorrow of heart and humility of spirit. We pray when we promise that we will always maintain the most perfect purity of body and steadfast patience, or when we vow that we will utterly remove from our heart the roots of anger or sorrow that bring about death. And if weakened by sloth and returning to our former sins we fail to do this, we shall be guilty as regards our prayers and vows, and these words will apply to us: “It is better not to vow than to vow and not to pay,” which can be rendered in accordance with the Greek: “It is better for you not to pray than to pray and not to pay.”
It does a person no good to say that he possesses faith if he neglects to fulfill in deed what he promises in word. As the Scriptures say, “If you have vowed anything to God, defer not to pay it. For an unfaithful and foolish promise displeases him. It is much better not to vow than after a vow not to perform the things promised.” In order that we may understand these facts clearly from our relations with our servants, let someone tell me whether it is enough for him if his servant says all day that he is his lord and ceases not to commend him with praises but refuses to do what has been commanded. Therefore, if words without deeds do not please us, how much more can faith without works fail to benefit us in the sight of God? Above all, we must fear lest someone believes so strongly that he will receive God’s mercy that he does not dread his justice. If a person does this, he has no faith. Likewise, if he dreads God’s justice so much that he despairs of his mercy, there is no faith. Since God is not only merciful but also just, let us believe in both. Let us not despair of his mercy because we fear his justice or love his mercy so much that we disregard his justice. Therefore we should neither hope wrongly nor despair wickedly.
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Summary
Ecclesiastes 5:4 delivers a profound and urgent admonition from the Preacher, urging individuals to fulfill vows made to God promptly and without delay. It emphasizes the divine expectation for integrity and faithfulness in spiritual commitments, sternly warning that procrastination or failure to honor such pledges is deemed foolish and deeply displeasing to the Almighty. The verse serves as a timeless reminder that words spoken to God carry immense weight, reflecting one's reverence and demanding immediate, sincere action.
Context
Literary Context
This verse is strategically placed within a broader section of Ecclesiastes (chapters 4-5) that transitions from the Preacher's observations on life's inherent futility and vanity to practical wisdom concerning proper conduct, particularly in one's approach to God. The immediate preceding verses, Ecclesiastes 5:1-3, provide foundational counsel on reverent worship, cautioning against thoughtless words and rash sacrifices. Ecclesiastes 5:4-7 then forms a cohesive unit specifically addressing the gravity of vows, emphasizing the importance of sincerity and promptness. This passage culminates in a broader warning against multiplying words before God, reinforcing the idea that true wisdom involves thoughtful, deliberate action rather than empty rhetoric. The overall flow guides the reader toward a life characterized by profound reverence for God, expressed through faithful obedience rather than superficial religiosity.
Historical & Cultural Context
Vows were an integral and deeply significant practice within ancient Israelite society, woven into their religious and legal fabric. Individuals would voluntarily make pledges to God, often involving specific offerings, dedicated service, or periods of abstinence, such as the Nazarite vow. These vows were not casual promises but were considered sacred, legally binding agreements, frequently undertaken during times of distress, as expressions of thanksgiving, or as acts of heightened devotion. The Mosaic Law provided explicit regulations governing vows, underscoring their binding nature and outlining severe consequences for their non-fulfillment, as detailed in Deuteronomy 23:21-23. The cultural expectation was that a person's word, especially when given before God, was inviolable, reflecting the high value placed on integrity, covenant faithfulness, and honor in the ancient Near East.
Key Themes
Ecclesiastes 5:4 significantly contributes to several overarching themes present in the book and throughout biblical wisdom literature. Foremost, it underscores the Sanctity of Vows and Commitments to God, elevating them from mere human promises to sacred obligations that profoundly reflect one's reverence and respect for the Divine. The imperative to "defer not to pay it" highlights the crucial theme of Prompt Fulfillment and Integrity, emphasizing that sincerity in one's word is paramount and that procrastination is a grave sign of disrespect. Furthermore, the declaration that God "hath no pleasure in fools" introduces the profound theme of Divine Displeasure with Folly and Irreverence. In wisdom literature, "fools" are not merely those lacking intelligence, but rather individuals who are morally senseless, who disregard divine wisdom, and who act carelessly or irreverently in sacred matters. This verse thus reinforces the broader message of Ecclesiastes that true wisdom is inextricably linked to a profound and practical reverence for God, manifested through faithful and sincere obedience to all commitments, particularly those made directly to Him. This theme is further developed in Ecclesiastes 5:5, which starkly contrasts the wisdom of refraining from vowing with the folly of vowing and failing to pay.
Exposition and Analysis
Key Word Analysis
And H5088. The verb nâdar' (H5087) is a primitive root meaning "to promise (positively, to do or give something to God); (make a) vow." The noun neder' (H5088) refers to "a promise (to God); also (concretely) a thing promised; vow(-ed)." In Ecclesiastes 5:4, the repetition "vowest a vow" (nâdar neder) emphatically highlights the solemnity, intentionality, and binding nature of the commitment. It is not a casual utterance but a deliberate, weighty pledge made directly to the divine, underscoring the sacred covenantal aspect of the promise.
This primitive root means "to loiter (i.e., be behind); by implication to procrastinate; continue, delay, hinder, be late (slack), stay (there), tarry (longer)." The command "defer not" is an urgent injunction against any form of delay in fulfilling the vow. It implies that procrastination in this context is not merely inefficient but is a sign of disrespect, a lack of seriousness, and potentially a weakening of resolve, which God finds displeasing. The emphasis is on prompt and immediate action.
This word denotes "pleasure; hence (abstractly) desire; concretely, a valuable thing." It signifies God's disposition, delight, or approval. When the text states God "hath no pleasure" in fools, it indicates His strong disapproval, active aversion, and lack of delight in their behavior. This is not a passive observation but a clear statement that insincerity, unfaithfulness, and disrespect in spiritual matters are offensive to God's character.
This term, derived from a root meaning "fat," figuratively implies "stupid or silly." In biblical wisdom literature, a "fool" (kᵉçîyl) is not merely unintelligent but is morally deficient, stubborn, resistant to divine wisdom, and often acts rashly or irreverently, especially in spiritual contexts. Here, it describes those who make promises to God carelessly or fail to honor them, demonstrating a profound lack of reverence, spiritual understanding, and integrity.
Verse Breakdown
"When thou vowest a vow unto God"
This opening clause establishes the fundamental premise: a solemn, voluntary promise or pledge made by an individual directly to the Divine. The emphatic repetition of "vowest a vow" (verb and noun from the same root) underscores the gravity and intentionality of such a commitment, distinguishing it from casual speech or idle words. It sets the stage for a direct interaction between the human and the divine, where human integrity and faithfulness are put to the ultimate test.
"defer not to pay it;"
This is the immediate and urgent command that follows the premise. The phrase "defer not" (from the Hebrew root ʼâchar, meaning to loiter, procrastinate, or delay) is a strong injunction against any postponement in fulfilling the vow. The expectation is for prompt, immediate, and diligent payment or fulfillment. Procrastination in this sacred context is implicitly portrayed as a sign of disrespect, a lack of seriousness, and a potential weakening of one's resolve, which is deeply displeasing to God.
"for he hath no pleasure in fools:"
This clause provides the divine rationale and theological underpinning for the preceding command. It reveals a crucial aspect of God's character: He does not delight in, nor does He approve of, those who are described as "fools" (kᵉçîyl). In this context, "fools" are not merely unintelligent but are morally senseless, rash, or insincere in their spiritual commitments. This is a powerful declaration of divine disapproval, indicating that God values integrity, faithfulness, and profound reverence far more than empty declarations or unfulfilled promises.
"pay that which thou hast vowed."
This concluding phrase serves as a powerful reiteration and reinforcement of the initial command, functioning as a concise summary and final imperative. It leaves no room for ambiguity: the vow, once made, must be paid. The repetition emphasizes the non-negotiable nature of the obligation and the seriousness of the divine expectation, bringing the instruction to a firm, unequivocal, and memorable close.
Literary Devices
Ecclesiastes 5:4 masterfully employs several literary devices to convey its urgent and profound message. The most prominent is repetition, specifically the phrase "vowest a vow" and the repeated command to "pay that which thou hast vowed." This stylistic choice serves to intensely emphasize the central theme of the verse, underscoring the solemnity and binding nature of such commitments. The verse also utilizes contrast, implicitly juxtaposing the wise individual who promptly fulfills their vows with the "fool" who defers or neglects them, thereby highlighting the stark consequences of each choice and reinforcing the path of wisdom. The declaration that God "hath no pleasure in fools" is a clear instance of anthropomorphism, attributing human emotion (pleasure/displeasure) to God to make His disposition relatable, impactful, and understandable to a human audience. Furthermore, the verse functions as a concise and potent proverbial statement within the broader wisdom tradition, offering practical, timeless advice on righteous conduct that is both universally applicable and deeply rooted in theological truth.
Theological and Thematic Connections
Ecclesiastes 5:4 profoundly articulates the biblical emphasis on the sanctity of promises made to God, reflecting a core aspect of divine character and human responsibility. This principle is not unique to Ecclesiastes but is deeply woven throughout the Old Testament's legal and prophetic literature, underscoring that God is a God of covenant faithfulness who expects His people to mirror that faithfulness in their commitments to Him. The verse highlights that true worship involves not just external acts but internal integrity and prompt obedience to one's word, particularly when that word is given to the Creator. It teaches that God values sincerity and action over empty declarations, and that our words, especially those directed heavenward, must be backed by genuine intent and diligent fulfillment. This commitment to one's word reflects a foundational respect for the divine.
Reflection and Application
Ecclesiastes 5:4 serves as a timeless and piercing call to integrity, particularly within the realm of our spiritual lives. While formal vows may be less common in contemporary Christian practice than in ancient Israel, the underlying principle remains profoundly relevant and challenging. This verse compels us to seriously consider the weight of all our commitments, whether they are explicit pledges made during baptism, church membership, or dedication, or more informal promises made in the quiet of prayer, personal devotion, or through acts of service. It urges us to cultivate a lifestyle where our "yes" truly means "yes" and our "no" truly means "no," not only in our direct relationship with God but also in all our interactions with others, recognizing that our faithfulness in seemingly small matters reflects our profound reverence for the Divine. The stern warning against being among the "fools" who defer payment reminds us that procrastination in spiritual matters is not merely a benign inefficiency but can be indicative of a deeper spiritual deficiency—a lack of seriousness, profound reverence, or even genuine faith. Therefore, this verse exhorts us to be deliberate and thoughtful in our speech, swift and obedient in our actions, and unwavering in our commitment to honor God in every promise we make, thereby demonstrating a life of true wisdom and integrity.
Questions for Reflection
FAQ
What exactly is a "vow" in the biblical sense, and are they still relevant today?
In the biblical sense, a "vow" (Hebrew: neder) was a solemn, voluntary promise or pledge made directly to God. It typically involved dedicating something (like an offering), performing a specific service, or abstaining from certain things for a period (e.g., the Nazarite vow). These vows were considered legally and spiritually binding, and failing to fulfill them was a serious offense, as seen in Deuteronomy 23:21-23. While formal vows in the Old Testament sense (e.g., specific animal sacrifices or abstinences) are less common for Christians today due to the New Covenant, the underlying principle of integrity in commitments to God remains profoundly relevant. This includes promises made during baptism, church membership, dedication of children, or personal pledges made in prayer regarding service, tithing, or lifestyle choices. The verse teaches that any commitment made to God, whether formal or informal, should be taken with utmost seriousness and fulfilled promptly.
Why does God have "no pleasure in fools" in this context?
The "fools" (Hebrew: kᵉçîyl) referred to in Ecclesiastes 5:4 are not merely unintelligent people, but rather those who are morally senseless, stubborn, and resistant to wisdom, particularly spiritual wisdom. In this context, they are individuals who make rash promises to God or fail to honor the vows they have made. God has "no pleasure" (Hebrew: chêphets) in them because such behavior demonstrates a profound lack of reverence, sincerity, and integrity towards Him. It suggests a casual or disrespectful attitude towards the divine, treating sacred commitments lightly. God values faithfulness, sincerity, and obedience, and the failure to fulfill a vow is seen as an act of spiritual folly that dishonors Him. This concept is echoed in Proverbs 15:8, which states that "The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight."
Christ-Centered Fulfillment
Ecclesiastes 5:4, with its stern warning against unfulfilled vows, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the Old Testament law emphasized human responsibility to keep vows, thereby highlighting humanity's inherent struggle with integrity and faithfulness, Christ perfectly embodied the ultimate fulfillment of all promises and covenants. He is the "Amen, the faithful and true witness" (Revelation 3:14), in whom all of God's promises find their resounding "Yes" (2 Corinthians 1:20). Jesus' entire earthly life was one of perfect obedience and unwavering faithfulness to the Father's will, culminating in His ultimate "vow" to lay down His life for the redemption of humanity (John 10:18). He perfectly paid the debt of sin, thereby fulfilling the ultimate promise of salvation and reconciliation. For believers, our inherent inability to perfectly keep our own vows and commitments underscores our desperate need for His perfect righteousness. Through Christ, we are brought into a New Covenant, a relationship not based on our flawed and often broken promises, but on God's unwavering and eternal promise, secured by the precious blood of Jesus (Luke 22:20). Thus, while the divine command to keep our word remains a vital aspect of discipleship, our ability to do so, and our ultimate acceptance by God, is rooted not in our own efforts but in Christ's flawless integrity and His complete fulfillment of all that was vowed and promised on our behalf.