English · KJV

Psalm 66:13

“Fulfilling Vows of Gratitude”Psalm 66:13–15

King James Version
I will go into thy house with burnt offerings: I will pay thee my vows,

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
I will go H935 into thy house H1004 with burnt offerings H5930: I will pay H7999 thee my vows H5088,

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
I will enter Your house with burnt offerings; I will fulfill my vows to You—

Bible text: Berean Standard Bible · Public domain

American Standard Version
I will come into thy house with burnt-offerings; I will pay thee my vows,

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
I will come into your temple with burnt offerings. I will pay my vows to you,

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
I will go into thine House with burnt offrings, and will pay thee my vowes,

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
I enter Thy house with burnt-offerings, I complete to Thee my vows,

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
6 Hebrew words
  1. אָבוֹא'a·Vo'I will comeH935V-Qal-Imperf-1csVerb Qal Imperfect 1st Singular common gender
  2. בֵיתְךָvei·te·Khayour houseH1004N-msc ¦ 2msNoun Singular Masculine Construct with suffixבֵיתְhouseךָyour
  3. בְעוֹלוֹתve·'o·Lotwith burnt offeringsH5930Prep-b ¦ N-fpNoun Plural Feminine Absoluteבְwithעוֹלוֹתburnt offerings
  4. אֲשַׁלֵּם'a·sha·LemI will payH7999V-Piel-Imperf-1csVerb Piel Imperfect 1st Singular common gender
  5. לְךָle·Khato youPrep-l ¦ 2msSuffix Personal 2nd Singular Masculineלְtoךָyou
  6. נְדָרָיne·da·Raimy vowsH5088N-mpc ¦ 1csNoun Plural Masculine Construct with suffixנְדָרָvowsיmy
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

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In the KJVVerse 14,887 of 31,102 · 47.9%

Study this verse

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This verse

The psalmist goes into God’s house with burnt offerings, the whole animal given to God, to pay the vows he made.

“I will go into thy house”

Here the psalm turns from the nation’s “we” to one man’s “I”. He goes in person to the place where God is worshipped.

“with burnt offerings:”

The offering in which the whole animal was burned and given to God, brought here as thanks for being carried through.

“I will pay thee my vows,”

The sentence runs on into verse 14, which says which vows these are. To pay a vow is to complete it, and God requires it (Deuteronomy 23:21–23).

Passage studyPsalm 66:13–15

Paying the Vows Made in Trouble

13I will go into thy house with burnt offerings: I will pay thee my vows, 14Which my lips have uttered, and my mouth hath spoken, when I was in trouble. 15I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.

Summary

Psalm 66 opens by calling all the earth to praise God for his works and for bringing his people through fire and water. In these three verses one worshipper steps forward. He goes into God’s house with burnt offerings to pay the vows he spoke aloud when he was in trouble, and he names what he will bring: fatlings, rams, bullocks and goats, the best of the flock and herd. God heard him in the narrow place, and now he keeps his word. Here we learn that God hears his people in distress, that a promise made to him is to be paid, and that thanks to God can be given in costly gifts as well as in words.

Where these verses stand in Psalm 66

The first twelve verses of the psalm speak for the whole people (Psalm 66:1–12). They call all the earth to make a joyful noise unto God (Psalm 66:1) and recall his awesome deeds in history, when he turned the sea into dry land (Psalm 66:5–7). Then they tell how he tested and refined his people (Psalm 66:8–12). God was over that trouble as well as over the rescue: “Thou broughtest us into the net”, and then “thou broughtest us out into a wealthy place” (Psalm 66:11–12).

With verse 13 the psalm turns from “we” to “I”. One voice now speaks, and he goes on to say, “Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Psalm 66:16). He ends by blessing God, who listened to his prayer and kept his mercy toward him (Psalm 66:19–20). So the closing part of the psalm (Psalm 66:13–20) is one person’s thanks, given among God’s people and added to theirs. Going to God’s house to keep his promise is the first thing he does with that thanks.

The offerings he names are very large, and some believers hold that he may be a leader or king speaking for the nation. The heading of the psalm names no author, only that it is for the chief Musician, and the psalm names no event, so his trouble stays unnamed. That leaves these words open to people in every kind of trouble, whether illness, danger, loss, ruin or a calamity that falls on a whole nation.

I will go into thy house: bringing what was promised

“I will go into thy house” uses bôwʼ, the everyday verb to go or come. The house, bayith, is a house in the widest sense: a dwelling, a family or household, a palace or a temple. “Thy house” is God’s house, his sanctuary, where Israel brought its sacrifices and paid its vows as the law of Moses directed. The psalmist goes in person, carrying what he promised, so his thanks takes a form that can be seen.

He brings burnt offerings, ʻôlâh. The word comes from the idea of going up. In the burnt offering the blood was drained and then the whole animal, all but its hide, was burned on the altar, and its smoke rose to God. Most other offerings gave part of the animal back to the worshipper or the priests to eat, while the whole of this one went to God. That made it a picture of complete dedication. The law sets out how it was to be offered in Leviticus 1. In this psalm it is brought as thanks for deliverance and in payment of a vow.

“I will pay thee my vows” joins two words. The verb shâlam, “pay”, means to be safe or whole, and so to make complete. A vow is paid when what was promised is done, the way a debt is settled. The noun neder, “vow”, is a solemn promise made to God, and it can also mean the thing promised. Vowing was a free choice, and once a vow was made, God required it to be paid. A vow could promise an offering, a work of service, or something the person would go without. The law says of a man who vows unto the LORD, “he shall not break his word” (Numbers 30:2), and it tells Israel to pay a vow without delay, because the LORD will require it (Deuteronomy 23:21–23). Ecclesiastes says to pay what we vow, and that it is better to make no vow at all than to vow and leave it unpaid (Ecclesiastes 5:4–5). The law made room for offerings brought to pay a vow, alongside freewill offerings (Leviticus 7:16).

The psalmist stands in good company. Hannah “vowed a vow” that if God gave her a son she would give him back to the LORD (1 Samuel 1:11), and she kept it. Jacob made a vow to God in his need (Genesis 28:20–22). Jonah promised from the belly of the fish to pay what he had vowed (Jonah 2:9), and another psalm says, “I will pay my vows unto the LORD” (Psalm 116:14). Scripture records these vows plainly, as part of a life lived with God.

Which my lips have uttered: words spoken in the tight place

Verse 14 finishes the sentence begun in verse 13. The vows he will pay are the ones “my lips have uttered, and my mouth hath spoken”. He says the same thing twice, in the parallel lines of Hebrew poetry, to give it weight. Sâphâh is the lip and peh is the mouth, the mouth as the means of speech. “Uttered” is pâtsâh, to open, especially to open the mouth, and “spoken” is dâbar, the ordinary verb for speaking. These were real words said out loud to God, and he owns them.

Jephthah uses pâtsâh in his grief: “I have opened my mouth unto the LORD, and I cannot go back” (Judges 11:35). His story also shows the danger of speaking rashly, which comes up below.

“When I was in trouble” uses tsar, a narrow or tight place. Here it means distress, which is how real trouble feels, as though a person were hemmed in. Elsewhere the same word more often means an adversary. The psalm leaves his trouble unnamed, beyond the net, the affliction laid upon the loins, and the fire and water of verses 11 and 12, which are spoken in the nation’s voice.

God hears what is said to him in the tight places, and he answers. He even invites this kind of return. Psalm 50:14–15 tells his people to pay their vows unto the most High, to call upon him in the day of trouble, and to glorify him when he delivers them. The psalmist has done all three: he called, God delivered him, and now he pays his vows and gives God the glory.

Is it wrong to bargain with God?

Scripture records people making promises to God in their need, Jacob, Hannah and Jonah among them, and the psalmist’s vow ends in thanks and worship. A vow is a way of telling God we are serious and that we will remember him when the trouble is over, and since relief makes forgetting easy, a spoken promise guards against it. The wrong lies in thinking we can buy God, who owns everything and needs nothing from us (Psalm 50:9–12). The other danger is speaking rashly, which is what Jephthah’s story shows and what Proverbs 20:25 warns of. So we may ask God’s help freely, and any promise we make to him should be one we can keep with a clear conscience.

Must a promise made to God in trouble still be kept?

Scripture is plain that a vow must be paid, and paid without delay, so a promise made in a hard place still stands when the hard place is behind us. Its one limit is God’s own commands, which come before anything we promised. Jesus rebuked those who used a vow to escape caring for their parents (Mark 7:9–13). The animal sacrifices themselves have given way to Christ’s one offering, which has done what they could not (Hebrews 10:10–14).

Where someone promised what is now beyond them, or forgot what was said and let it go, God forgives what is brought to him honestly (1 John 1:9), and what can still be done is done. We keep our promises because he has already been good to us, and keeping them is thanks for favour already given.

How do vows fit with what Jesus taught about oaths?

They fit together, because all of them care about truthful words before God. Ecclesiastes leaves vowing to our choice and requires payment once we vow. Jesus told his followers, “Swear not at all”, and taught them to let their yes mean yes (Matthew 5:33–37, James 5:12), which cut through the way people were using oaths to dodge the truth. Believers differ on how far his words reach. Some hold that he forbids every oath. Most hold that a solemn oath or vow is right where it is called for, and they note that Paul himself took a vow (Acts 18:18). Baptism, the Lord’s Supper and joining a church are all solemn commitments made before God and his people, and the same care for an honest word belongs to them.

I will offer burnt sacrifices: the best of the flock and herd

Verse 15 names what he will bring, and every animal in the list is costly. The first “I will offer” is ʻâlâh, to go up, the verb that belongs with ʻôlâh, the offering that goes up: he will make the burnt sacrifices rise to God. They are burnt sacrifices of fatlings, mêach, a word meaning fat and, figuratively, rich, so these are well-fed animals in their prime. Rams are ʼayil, a word whose first sense is strength, which can also mean a chief. Bullocks are bâqâr, cattle of the ox family, the herd. Goats are ʻattûwd, full-grown he-goats, a word also used figuratively of leaders. The second “I will offer” shares the English word with the first, but it stands for a different verb, ʻâsâh, to do or make.

This is the best a man could give from his flock and herd, and the length of the list shows the size of his thanks. He is paying his vows in full measure to the God who brought him out.

“With the incense of rams” uses qᵉṭôreth, which means incense or perfume and also the smoke of sacrifice. Here it is the smoke of the burning rams rising from the altar like incense. Scripture speaks of such an offering as pleasing to God. After the flood Noah offered burnt offerings, and “the LORD smelled a sweet savour” (Genesis 8:21). The rising smoke stood for God’s acceptance of the sacrifice and of the one who brought it.

What does Selah mean?

Çelâh means a suspension of music, a pause. It stands often in the Psalms and also in Habakkuk. Its exact use has long been debated, and it is generally taken as a pause for reflection or a musical interlude. Here it falls after the list of offerings, a fitting place to stop and weigh what the psalmist has promised and the faithfulness of God that moved him to it, before he turns to all who fear God and says, “Come and hear”.

Christ, the one offering and the open way in

Every burnt offering in this psalm points ahead to Jesus, the Lamb of God who takes away the sin of the world (John 1:29). The animal sacrifices were brought again and again, while we are sanctified through the offering of the body of Jesus Christ once for all (Hebrews 10:10). He gave himself wholly to the Father, obedient to the point of death on the cross (Philippians 2:8), and Hebrews gives his words: “Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Hebrews 10:7). Paul says that Christ gave himself for us as an offering and a sacrifice to God, sweet-smelling to him (Ephesians 5:2), and so the smoke of the rams finds its fulfilment in him.

The psalmist kept the promises he made to God, and in Christ God keeps every promise he has made to us, for “all the promises of God in him are yea, and in him Amen” (2 Corinthians 1:20). The psalmist walked into God’s house carrying his offerings. Through the blood of Jesus we have boldness to enter into the holiest, into the presence of God himself (Hebrews 10:19–22).

Our offerings now are spiritual sacrifices (1 Peter 2:5). The New Testament calls the praise of our lips a sacrifice (Hebrews 13:15), which answers to the lips that uttered vows in verse 14, and it asks us to present our bodies a living sacrifice (Romans 12:1), giving God our time, our money and our service.

The God who hears in the tight place

These verses show us a God who listens to people in distress. The psalmist made his vows in trouble, and another psalm says simply, “In my distress I called upon the LORD, and cried unto my God: he heard my voice” (Psalm 18:6). Anything may be said to God in the narrow place, and his help comes from his mercy, before any deal is struck.

They also show a God who is faithful, and a man who answers that faithfulness. The psalmist goes back to God’s house, pays what he promised, brings the best he has, and then tells others what God has done for his soul. The healed leper who turned back to give God thanks did the same (Luke 17:15–16). Relief makes forgetting easy, and this psalm gives us a man who remembered. If you once made God a promise in a hard time, these verses hold it up as something to keep with gladness, because he kept faith with you first.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Psalm 66:13–20. He set out his notes in a three-level outline, kept here as he numbered it.

1662–1714 · 8 verses
Passage under commentPsalm 66:13–20
I. II. Main points1. 2. Sub-points(1.) (2.) Details

The psalmist, having before stirred up all people, and all God's people in particular, to bless the Lord, here stirs up himself and engages himself to do it.

I.In his devotions to his God, Psalm 66:13-15.

He had called upon others to sing God's praises and to make a joyful noise with them; but, for himself, his resolutions go further, and he will praise God,

1.By costly sacrifices, which, under the law, were offered to the honour of God. All people had not wherewithal to offer these sacrifices, or wanted zeal to be at such an expense in praising God; but David, for his part, being able, is as willing, in this chargeable way to pay his homage to God (Psalm 66:13): I will go into thy house with burnt-offerings. His sacrifices should be public, in the place which God had chosen: "I will go into thy house with them." Christ is our temple, to whom we must bring our spiritual gifts, and by whom they are sanctified. They should be the best of the king - burnt-sacrifices, which were wholly consumed upon the altar, to the honour of God, and of which the offerer had no share; and burnt-sacrifices of fatlings, not the lame or the lean, but the best fed, and such as would be most acceptable at his own table. God, who is the best, must be served with the best we have. The feast God makes for us is a feast of fat things, full of marrow (Isaiah 25:6), and such sacrifices should we bring to him. He will offer bullocks with goats, so liberal will he be in his return of praise, and not strait-handed: he would not offer that which cost him nothing, but that which cost him a great deal. And this with the incense of rams, that is, with the fat of rams, which being burnt upon the altar, the smoke of it would ascend like the smoke of incense. Or rams with incense. The incense typifies Christ's intercession, without which the fattest of our sacrifices will not be accepted.

2.By a conscientious performance of his vows. We do not acceptably praise God for our deliverance out of trouble unless we make conscience of paying the vows we made when we were in trouble. This was the psalmist's resolution (Psalm 66:13, Psalm 66:14), I will pay thee my vows, which my lips have uttered when I was in trouble. Note,

(1.)It is very common, and very commendable, when we are under the pressure of any affliction, or in the pursuit of any mercy, to make vows, and solemnly to speak them before the Lord, to bind ourselves out from sin and bind ourselves more closely to our duty; not as if this were an equivalent, or valuable consideration, for the favour of God, but a qualification for receiving the tokens of that favour.

(2.)The vows which we made when we were in trouble must not be forgotten when the trouble is over, but be carefully performed, for better it is not to vow than to vow and not pay.

II.In his declarations to his friends, Psalm 66:16.

He calls together a congregation of good people to hear his thankful narrative of God's favours to him: "Come and hear, all you that fear God, for, 1. You will join with me in my praises and help me in giving thanks." And we should be as desirous of the assistance of those that fear God in returning thanks for the mercies we have received as in praying for those we want. 2. "You will be edified and encouraged by that which I have to say. The humble shall hear of it and be glad, Psalm 34:2. Those that fear thee will be glad when they see me (Psalm 119:74), and therefore let me have their company, and I will declare to them, not to vain carnal people that will banter it and make a jest of it" (pearls are not to be cast before swine); "but to those that fear God, and will make a good use of it, I will declare what God has done for my soul," not in pride and vain-glory, that he might be thought more a favourite of heaven than other people, but for the honour of God, to which we owe this as a just debt, and for the edification of others. Note, God's people should communicate their experiences to each other. We should take all occasions to tell one another of the great and kind things which God has done for us, especially which he has done for our souls, the spiritual blessings with which he has blessed us in heavenly things; these we should be most affected with ourselves, and therefore with these we should be desirous to affect others. Now what was it that God had done for his soul? (1.) He had wrought in him a love to the duty of prayer, and had by his grace enlarged his heart in that duty (Psalm 66:17): I cried unto him with my mouth. But if God, among other things done for our souls, had not given us the Spirit of adoption, teaching and enabling us to cry, Abba, Father, we should never have done it. That God has given us leave to pray, a command to pray, encouragements to pray, and (to crown all) a heart to pray, is what we have reason to mention with thankfulness to his praise; and the more if, when we cried to him with our mouth, he was extolled with our tongue, that is, if we were enabled by faith and hope to give glory to him when we were seeking for mercy and grace from him, and to praise him for mercy in prospect though not yet in possession. By crying to him we do indeed extol him. He is pleased to reckon himself honoured by the humble believing prayers of the upright, and this is a great thing which he has done for our souls, that he has been pleased so far to unite interests with us that, in seeking our own welfare, we seek his glory. His exaltation was under my tongue (so it may be read); that is, I was considering in my mind how I might exalt and magnify his name. When prayers are in our mouths praises must be in our hearts. (2.) He had wrought in him a dread of sin as an enemy to prayer (Psalm 66:18): If I regard iniquity in my heart, I know very well the Lord will not hear me. The Jewish writers, some of them that have the leaven of the Pharisees, which is hypocrisy, put a very corrupt gloss upon these words: If I regard iniquity in my heart, that is (say they), If I allow myself only in heart-sins, and iniquity does not break out in my words and actions, God will not hear me, that is, he will not be offended with me, will take no notice of it, so as to lay it to my charge; as if heart-sins were no sins in God's account. The falsehood of this our Saviour has shown in his spiritual exposition of the law, Mt. 5. But the sense of this place is plain: If I regard iniquity in my heart, that is, "If I have favourable thoughts of it, if I love it, indulge it, and allow myself in it, if I treat it as a friend and bid it welcome, make provision for it and am loth to part with it, if I roll it under my tongue as a sweet morsel, though it be but a heart sin that is thus countenanced and made much of, if I delight in it after the inward man, God will not hear my prayer, will not accept it, nor be pleased with it, nor can I expect an answer of peace to it." Note, Iniquity, regarded in the heart, will certainly spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination to the Lord. Those that continue in love and league with sin have no interest either in the promise or in the Mediator, and therefore cannot expect to speed in prayer. (3.) He had graciously granted him an answer of peace to his prayers (Psalm 66:19): "But verily God has heard me; though, being conscious to myself of much amiss in me, I began to fear that my prayers would be rejected, yet, to my comfort, I found that God was pleased to regard them." This God did for his soul, by answering his prayer, he gave him a token of his favour and an evidence that he had wrought a good work in him. And therefore he concludes (Psalm 66:20), Blessed be God. The two foregoing verses are the major and minor propositions of a syllogism: If I regard iniquity in my heart, God will not hear my prayer; that is the proposition: but verily God has heard me; that is the assumption, from which he might have rationally inferred, "Therefore I do not regard iniquity in my heart;" but, instead of taking the comfort to himself, he gives the praise to God: Blessed be God. Whatever are the premises, God's glory must always be the conclusion. God has heard me, and therefore blessed be God. Note, What we win by prayer we must wear with praise. Mercies in answer to prayer do, in a special manner, oblige us to be thankful. He has not turned away my prayer, nor his mercy. Lest it should be thought that the deliverance was granted for the sake of some worthiness in his prayer, he ascribes it to God's mercy. This he adds by way of correction: "It was not my prayer that fetched the deliverance, but his mercy that sent it." Therefore God does not turn away our prayer, because he does not turn away his own mercy, for that is the foundation of our hopes and the fountain of our comforts, and therefore ought to be the matter of our praises.

Historical interpretation

Two Centuries of Reception

3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

3 quotes · AD 379–533
Post-Nicene
400500

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 379Basil of CaesareaPost-NiceneSourceCONCERNING BAPTISM 2:8
If you require evidence from the Old Testament also in order for me to convince you that the judgment of God occurs in this way [as I have presented it], Moses says, “You shall love the Lord your God with all your heart and with all your mind and with all your strength,” and “You shall love your neighbor as yourself.” To this the Lord adds, “On these two commandments depend the whole law and the prophets.” The apostle also bears witness in the words: “Love, therefore, is the fulfilling of the law.” Moreover, they who do not observe these commands and do not perform the acts of justification that derive from them are liable to punishment, as Moses declares in the words “Cursed is every one who does not abide in all that is written in this book.” And David says, “If I have contemplated iniquity in my heart, the Lord will not hear me.” In another place, also, he says, “There have they trembled for fear where there was no fear; for God has scattered the bones of those who attacked you.” There is need, then, of great diligence and of ceaseless care, lest, perhaps, in carrying out the commandment improperly as regards any of the details we have discussed, we may not only lose a reward so great and so blessed but also become the objects of threats so terrible.
d. AD 430Augustine of HippoPost-NiceneSourceExposition on Psalm 66
Observe how not only concerning a cool place, but neither of that very fire to be desired he has been silent: "I will enter into Your House in holocausts" [Psalm 66:13]. What is a holocaust? A whole sacrifice burned up, but with fire divine. For a sacrifice is called a holocaust, when the whole is burned. One thing are the parts of sacrifices, another thing a holocaust: when the whole is burned and the whole consumed by fire divine, it is called a holocaust: when a part, a sacrifice. Every holocaust indeed is a sacrifice: but not every sacrifice a holocaust. Holocausts therefore he is promising, the Body of Christ is speaking, the Unity of Christ is speaking, "I will enter into Your House in holocausts." All that is mine let Your fire consume, let nothing of mine remain to me, let all be Yours. But this shall be in the Resurrection of just men, "when both this corruptible shall be clad in incorruption, and this mortal shall be clad in immortality: then shall come to pass that which has been written, 'Death is swallowed up in victory.'" [1 Corinthians 15:54] Victory is, as it were, fire divine: when it swallows up our death also, it is a holocaust. There remains not anything mortal in the flesh, there remains not anything culpable in the spirit: the whole of mortal life shall be consumed, in order that in life everlasting it may be consummated, that from death we may be preserved in life. These therefore will be the holocausts. And what shall there be "in the holocausts"?
d. AD 533Fulgentius of RuspePost-NiceneSourceLETTER 1:11
Therefore, because we have been speaking of the nature of marriage as the Lord has given it, consequently, this must be examined with the greatest care, namely, what you devoutly willed beforehand (if there could have been anything). Because the use of things conceded by God is not forbidden to human beings, one should not conclude that therefore one need not render to God what he has vowed. It is written: “I will pay you my vows, those that my lips uttered.” And lest anyone seek to use tribulation as a reason for excusing himself, in order to gain the freedom to evade a promise or to think of himself as free from what he has vowed, by saying that he was forced to vow something not by his own will but because of tribulation, the blessed David teaches that everything that was legitimately promised, even in tribulation, must be given back to God, when he says to God, “I will pay you my vows, those that my lips uttered.” And he added immediately, “my mouth promised when I was in trouble.” But in Deuteronomy, it is also written, “If you make a vow to the Lord your God, do not postpone fulfilling it; for the Lord your God will surely require it of you, and you would incur guilt. But if you refrain from vowing, you will not incur guilt. Whatever your lips utter, you must diligently perform, just as you have freely vowed to the Lord your God with your own mouth.” And Solomon says, “When you make a vow to God, do not delay fulfilling it; … Fulfill what you vow. It is better that you should not vow than that you should vow and not fulfill it.”
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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