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
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.
"Let not
your mouth bring guilt on your flesh, and do not tell the messenger that it was
an error. Why should God be angered by
your speech and destroy the work of your hands?
"What the Hebrew
means is that if you are not able to do these things, do not promise to do
them. For the words do not transgress to
the spirit but are carried at once to the Lord by the angel present, who sticks
to one man only as a companion. You who
think to disregard God, since you have promised, you will anger Him, with the
result that all your work will be destroyed.
But in that place where he says: "to bring guilt upon your
flesh" and he understood this, though not caring diligently, as if he had
said "let not your mouth cause you not to sin." But there seems to me however another
meaning, which is argued by those, who complain about the strength of the flesh
and say they are compelled by the necessity of the body to do those things that
they don't want to do, according to the apostle: "for I do not do what I
want, but what I do not wish" and so on. [Rom. 7, 15.] And so he says, 'don't seek vain excuses and
give occasion to your flesh to sin'.
Then in that place where he says "and do not tell the angel that it
was a madness" Aquila takes the Hebrew word "segaga" to mean ignorance, and translates it with the Greek word "akousion", that is, not of ones
will. For if you say this, he says, you
provoke God, as if to say He is like the creator of evil and sin, and anger
Him, so that if you seem to have anything good, He will take it from your
possession. Or indeed he translates such
things with the meaning of reproof, so that you do those things, which are not
appropriate.
For as unbounded glory hereafter is promised to those who faithfully serve God and cleave to him according to the rule of this system, so the severest penalties are in store for those who have carried it out carelessly and coldly and have failed to show to him fruits of holiness corresponding to what they professed or what they were believed by people to be. For “it is better,” as Scripture says, “that one should not vow rather than to vow and not pay”; and “Cursed is he that does the work of the Lord carelessly.”
Concerning virginity we have received no commandment, but we leave it to the power of those that are willing, as a vow. [We exhort] them so far in this matter that they do not promise anything rashly, since Solomon says, “It is better not to vow than to vow and not pay.” Let such a virgin, therefore, be holy in body and soul, as the temple of God, as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow, and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be one who wanders idly around, or one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.
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Summary
Ecclesiastes 5:5 delivers a profound admonition from Qoheleth, the Preacher, concerning the gravity and sanctity of vows made to God. It posits that it is far more prudent and spiritually commendable to abstain from making a solemn promise than to make one and subsequently fail to fulfill it. This verse underscores a fundamental principle of integrity in one's relationship with the Divine, emphasizing that words spoken as commitments to God carry immense weight and demand diligent adherence, highlighting the serious implications of flippant or unfulfilled pledges.
Context
Literary Context
Ecclesiastes 5:5 is situated within a broader section of wisdom literature (Ecclesiastes 5:1-7) that provides practical guidance for proper conduct in the presence of God, particularly within the context of worship and temple attendance. This passage immediately follows warnings against rash speech, foolish offerings, and excessive words before God (Ecclesiastes 5:1-3), urging a posture of reverence, thoughtfulness, and a quiet spirit when approaching the Almighty. The preceding verse, Ecclesiastes 5:4, directly addresses the obligation to fulfill vows, stating, "When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed." Thus, verse 5 serves as a logical and emphatic follow-up, reinforcing the severity of unfulfilled vows by contrasting it with the wisdom of not vowing at all. The entire section culminates in a call to "fear God" (Ecclesiastes 5:7), highlighting that sincerity and integrity in speech and action are integral to true reverence and a right relationship with the Divine.
Historical & Cultural Context
Vows were a common and deeply significant practice in ancient Israelite society, often undertaken in times of distress, as expressions of profound gratitude, or as voluntary acts of devotion. Examples include the Nazirite vow (as seen in Numbers 6) or vows made in exchange for divine intervention. These were not casual promises but solemn, binding commitments, usually involving a pledge to offer a sacrifice, dedicate a person or object, or perform a specific act if God granted a request or in thanksgiving for a blessing received. The Mosaic Law provided specific regulations concerning vows, emphasizing their inviolable nature and the severe consequences of breaking them (e.g., Deuteronomy 23:21-23). The cultural understanding was that a vow made to God was not a mere human promise but a sacred covenant, a direct engagement with the Divine, and failure to honor it was considered a serious offense against God's holiness and one's own integrity before the community. This context illuminates why Qoheleth places such a high premium on the careful consideration and diligent fulfillment of vows.
Key Themes
This verse powerfully contributes to several overarching themes within Ecclesiastes and broader biblical wisdom literature. It highlights the sanctity of vows and the importance of integrity in one's spiritual life, emphasizing that commitments made to God are not trivial but sacred and binding. This aligns with the book's consistent call for wisdom and prudence, particularly in speech, as seen in Ecclesiastes 3:7 concerning the appropriate time for speech and silence, and Ecclesiastes 9:17 regarding the value of wise, quiet words over the shouts of a ruler. Furthermore, it underscores the theme of reverence for God, reminding the audience that God is not to be trifled with, and that sincerity in worship and conduct is paramount. The consequence of unfulfilled vows speaks directly to the theme of accountability, a recurring motif in wisdom literature that often connects actions with their spiritual outcomes, as also echoed in Proverbs 20:25 which warns against rash dedication.
Exposition and Analysis
Key Word Analysis
This word, derived from the root meaning "good," functions here as a comparative adjective, indicating a superior or more advantageous course of action. It carries a broad semantic range encompassing moral, aesthetic, and practical excellence. In this context, Qoheleth uses ṭôwb to express a clear preference and a wise judgment: the state of not vowing is inherently more desirable, prudent, and less problematic than the alternative. It implies a qualitative assessment of spiritual prudence and integrity, suggesting that one path leads to greater spiritual well-being and avoids potential pitfalls.
As a primitive root, nâdar specifically means "to promise (positively, to do or give something to God)" or "to make a vow." It denotes a deliberate, solemn, and often voluntary pledge made directly to God, typically involving a commitment to perform an action, offer a sacrifice, or dedicate something. The repetition of this verb in the verse ("shouldest not vow" vs. "shouldest vow") emphasizes the act of vowing itself as the critical point of decision and commitment, highlighting the gravity of initiating such a sacred promise.
This root means "to be safe," "to be completed," "to make good," or "to render what is due." In the context of vows, shâlam specifically refers to the act of fulfilling, performing, or completing the promise made. It denotes the full and satisfactory discharge of an obligation, bringing it to completion. The negative construction "not pay" thus signifies a failure to complete or render what was promised, highlighting the brokenness of the commitment and the serious implications of such a breach.
Verse Breakdown
"Better [is it] that thou shouldest not vow"
This opening clause establishes Qoheleth's primary counsel, presenting a pragmatic and spiritually prudent recommendation. It suggests that, given the potential pitfalls and spiritual dangers associated with making solemn vows, it is a wiser and more spiritually secure path to refrain from making such commitments in the first place. This is not a condemnation of vows per se, but a pragmatic recognition of human fallibility, the profound seriousness of promises made to the Almighty, and the wisdom of exercising caution and self-awareness over impulsive or ill-considered declarations.
"than that thou shouldest vow and not pay"
This contrasting clause presents the undesirable alternative and the core warning of the verse. It describes the spiritual hazard of making a vow—a solemn promise to God—and then failing to fulfill it. The act of "not paying" or "not performing" the vow is presented as a grave offense, implying a lack of integrity, disrespect for God's holiness, and potentially bringing spiritual judgment or disfavor upon oneself. The comparison starkly highlights the greater sin and folly of breaking a sacred word compared to simply not speaking it at all, underscoring the immense weight of commitments made to the Divine.
Literary Devices
The verse employs several effective literary devices to convey its powerful message. Antithesis is central, presenting a stark contrast between two courses of action: not vowing versus vowing and failing to pay. This creates a clear moral and spiritual imperative, highlighting the superior wisdom of the former and the severe folly of the latter. The use of hyperbole or strong emphasis ("Better is it...") underscores the extreme undesirability of breaking a vow, elevating the gravity of the offense and impressing upon the reader the seriousness of the matter. While not a direct chiasm, the structure of "not vow" followed by "vow and not pay" creates a subtle mirroring that draws attention to the central action of vowing and its profound consequences. The verse also utilizes a clear didactic tone, characteristic of wisdom literature, directly instructing the reader on proper conduct before God and offering practical, yet spiritually deep, counsel.
Theological and Thematic Connections
Ecclesiastes 5:5 profoundly emphasizes the sanctity of human speech and the binding nature of commitments made before God. It reveals a God who takes human words seriously, particularly when those words are uttered as solemn promises or vows. This principle extends beyond formal vows to encompass all forms of spiritual commitment, whether explicit or implicit. It underscores the importance of a life lived with integrity, where one's words align with one's actions, reflecting a deep reverence for the Divine. The theological implication is that God values truth and faithfulness in the inward being, and that a broken promise to Him is not merely a social faux pas but a spiritual affront, a violation of the sacred relationship between Creator and creature. This verse serves as a timeless reminder that our declarations before God are not to be taken lightly.
Reflection and Application
Ecclesiastes 5:5 serves as a timeless reminder for believers to approach all commitments, especially those made to God, with utmost seriousness and forethought. In a culture often characterized by casual promises, fleeting resolutions, and a lack of follow-through, this verse calls us to a higher standard of integrity and faithfulness. It challenges us to consider whether our words are truly backed by our intentions, our capabilities, and our resolve. Before making pledges in prayer, committing to service, or taking vows in significant life events like marriage, baptism, or church membership, we are exhorted to weigh the cost and our capacity to fulfill them. It's a call to honest self-assessment and a deep respect for the God who hears and remembers every word. Ultimately, it encourages a life where our "yes" means yes and our "no" means no, reflecting the character of Christ and fostering a genuine, trustworthy relationship with the Divine.
Questions for Reflection
FAQ
What constitutes a "vow" in a modern Christian context, and how does Ecclesiastes 5:5 apply to it?
While formal vows involving animal sacrifices are no longer common in Christian practice, the principle of Ecclesiastes 5:5 applies to any solemn promise or commitment made to God. This includes personal pledges made in prayer (e.g., "Lord, if you help me through this, I will dedicate myself to serving you"), resolutions to live more righteously or to overcome a specific sin, dedications of time, talent, or financial resources to God's service, and public commitments such as baptismal vows, marriage vows, or church membership covenants. The core idea is a deliberate, intentional promise made with God as the witness, implying a serious obligation. The verse serves as a powerful reminder that such commitments are not to be taken lightly, reinforcing the broader biblical emphasis on integrity in speech found in passages like Matthew 5:37 where Jesus teaches the importance of simple, truthful communication.
Christ-Centered Fulfillment
Ecclesiastes 5:5, with its stark warning about the gravity of unfulfilled vows, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament law, including its stipulations on vows, exposed humanity's inherent inability to perfectly keep promises and commandments, revealing our deep need for a Savior. In stark contrast to humanity's brokenness, Jesus perfectly fulfilled every promise, every divine requirement, and every aspect of the Father's will. He is the faithful One, the "Amen," in whom all of God's promises find their "Yes" (as profoundly declared in 2 Corinthians 1:20). Unlike humanity, which is prone to making vows we cannot keep, Christ's entire life was a perfect obedience and fulfillment of the Father's will, culminating in His ultimate vow of obedience on the cross, where He perfectly paid the price for sin (foreshadowed in Psalm 40:7-8). Through His atoning sacrifice, He not only paid the penalty for our broken vows and failures, but also enables believers, by the power of the Holy Spirit, to live lives of greater integrity and faithfulness, reflecting His own perfect obedience. Our inability to perfectly "pay" our vows is covered by His perfect "payment," allowing us to approach God not on the basis of our flawed promises, but on the flawless promise of God fulfilled in Christ (as seen in Hebrews 10:10-14), who has perfectly and eternally secured our access to God.