Ecclesiastes 5:4-5, “When you vow a vow unto God, defer not to pay it; for he has no pleasure in fools; pay that which you have vowed. Better is it that you should not vow, than that you should vow and not pay.”

The offering of vows was extremely common under the Mosaic dispensation; and many laws were instituted in relation to them. By them people bound themselves to the performance of certain things which were not specifically appointed of God. Some were conditional, and depended on some mercy which should be previously bestowed by God [Genesis 28:20-22. 1 Samuel 1:11.] Others were absolute, and to be performed by the people at all events. Respecting vows made by people who were under the government of others, especial provision was made, under what circumstances, and to what extent, they should be binding [Numbers 30:3-15.] In cases where the vows themselves were not lawful, the person sinned, whether he performed them or not [verse 6.]; and in some cases at least, the violation of them was less criminal than the observance [Matthew 14:6-10. Acts 23:12.] But where they were not in themselves contrary to any command of God, there they were to be punctually fulfilled, and without delay.

We propose, on the present occasion, to consider the duties which are binding upon us independently of any vows which we may make respecting them.

They arise from our very relation to God as his creatures, and more especially as his redeemed people. The potter is undoubtedly entitled to the use of the vessels which his own hands have formed. Even if our services were ever so painful, we should have no right to complain: “the thing formed could not, under any circumstances, presume to say to him that formed it, Why have you made me thus?” [Romans 9:20.] But, as we have before observed, the whole of what we have taken upon ourselves is a truly reasonable service; and therefore it would be the height of impiety to hesitate for a moment in giving up ourselves unreservedly to God.

But God has redeemed us also, and that too by the blood of his only dear Son, “We are not our own; we are bought with a price; and therefore we are bound from this consideration also to glorify God with our bodies and our spirits, which are his.” It is not optional with us, whether we will surrender to him what he has so dearly purchased. We cannot withhold it; whether we make any vow respecting it, or not, we are equally bound to employ all our faculties for God.

To bind ourselves to these things by solemn vows is a truly and properly evangelical duty.

Some would imagine this to be a legal act—and if we were to engage in it with a view to establish a righteousness of our own, or with an idea of performing our duties in our own strength, it would then indeed be legal. But if, in humble dependence on divine aid, we devote ourselves to God, it is no other act than that which God himself has specified as characterizing his people under the Gospel dispensation [Isaiah 19:21.] The very manner in which this act shall be performed is also specified; and it is particularly foretold, that all who are duly influenced by Gospel principles shall animate one another to the performance of it [Jeremiah 50:4-5.]

Such then are the vows which we have made: they are comprehensive indeed, but highly reasonable, and relating only to things which are in themselves necessary.

We now proceed to notice the importance of performing our vows.

But how shall this be painted in any adequate terms? In it is bound up,

1. Our comfort in LIFE—

Many foolishly imagine that a life devoted unto God must be one continued scene of melancholy. But is not the very reverse declared in Scripture? “The work of righteousness is peace,” says the prophet;, and “the effect of righteousness is quietness and assurance forever.” Yes, “Godliness has the promise of the life that now is, as well as of that which is to come.” We will venture to appeal to the consciences of all, whether even the greatest despisers of religion do not think that truly pious people are happier than they? In the very nature of things it must be, that those who are delivered from the tyranny of their lusts are happier than those who are yet slaves of sin and Satan. Their minds must be more tranquil, and their consciences more serene.

But if we take into the account, that God “will manifest himself to his faithful servants as he does not unto the world,” and “shed abroad his love in their hearts,” and “fill them with a peace that passes understanding, and joy that is unspeakable,” we can have no doubt but that religion’s ways are ways of pleasantness, and that “in keeping God’s commandments there is great reward.” In proof of this, we need only see with what delight David contemplated the paying of his vows to God [Psalm 22:25; Psalm 66:13-14.] The more we resemble him in the ardor of his piety, the more shall we resemble him also in the sublimity of his joys.

2. Our hope in DEATH—

What must be the prospects of an ungodly man in his dying hour? When he looks back upon all his duties neglected, and his eternal interests sacrificed to the things of time and sense—what must he think of the state to which he is hastening? He may try to comfort himself with his own vain delusions; but he will feel a secret consciousness that he is building on the sand. Hence it is, that those who will not give themselves up to God, are so averse to hear of death and judgment. They know that, if the Scriptures are true, and God is such a God as he is there represented, then they have nothing to expect but wrath and fiery indignation. It is the godly alone who can feel composed and happy in the near approach of death. They, when the time of their departure is at hand, can look forward with joy to “that crown of glory which the Lord, the righteous Judge, shall give to them.” “Mark the perfect man, and behold the upright; for the end of that man is peace.”

3. Our welfare in ETERNITY—

“God will surely put a difference between those who served him here, and those who served him not.” Hear what Solomon says to us in the text: “When you vow a vow unto God, defer not to pay it—for God has no pleasure in fools.” No indeed; God can have no pleasure in those who never delighted themselves in him. How is it possible that he should receive to his bosom those who spent their whole lives in rebellion against him? He shows his abhorrence of them by the very name whereby he designates them in the words before us—He calls them “fools,” and will leave them to reap the bitter fruits of their folly.

We may see how indignant God was against Zedekiah for violating a covenant whereby he had engaged to hold the kingdom of Judah as tributary to the king of Babylon [Ezekiel 17:11-21.] What indignation then must He feel against those who have violated all their engagements with him! If the neglect of vows made by compulsion to an oppressive enemy be so criminal—then what must be the neglect of vows voluntarily made to the Most High God! But we need not collect this in a way of inference; for God himself has expressly told us, that we must pay our vows to him; that we must do it without delay; that if we defer to pay them, it will be imputed to us as a most heinous sin; and that he will surely require it at our hands [Deuteronomy 23:21-23.]

Charles Simeon