Then Yahweh’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the children of Ammon.
Jephthah vowed a vow to Yahweh, and said, “If you will indeed deliver the children of Ammon into my hand, then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be Yahweh’s, and I will offer it up for a burnt offering.”
So Jephthah passed over to the children of Ammon to fight against them; and Yahweh delivered them into his hand. He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
Geneva Bible translators 1599 · Public Domain On vv29, 30, 33 That is, the spirit of strength and zeal.
That is, the spirit of strength and zeal.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–33 Jdg 11:29 Then the Spirit of the LORD came…
Jdg 11:29 Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon.
Ver. 29. Then the Spirit of the Lord came upon Jephthah.] See Jdg 3:10.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv29, 30, 33 The Spirit of the Lord came upon Jephthah; endued…
The Spirit of the Lord came upon Jephthah; endued him with a more than ordinary courage and resolution.
Manasseh, i.e. Bashan, which the half tribe of Manasseh, beyond Jordan, inhabited, Jos 20:8; 21:6.
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Mizpeh of Gilead; so called, to distinguish it from other cities of that name. Having gathered what forces he suddenly could, he came hither to the borders of the Ammonites.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v29 We have here Jephthah triumphing in a glorious victory,…
We have here Jephthah triumphing in a glorious victory, but, as an alloy to his joy, troubled and distressed by an unadvised vow.
I. Jephthah's victory was clear, and shines very brightly, both to his honour and to the honour of God, his in pleading and God's in owning a righteous cause. 1. God gave him an excellent spirit, and he improved it bravely, Jdg 11:29. When it appeared by the people's unanimous choice of him for their leader that he had so clear a call to engage, and by the obstinate deafness of the king of Ammon to the proposals of accommodation that he had so just a cause to engage in, then the Spirit of the Lord came upon him, and very much advanced his natural faculties, enduing him with power from on high, and making him more bold and more wise than ever he had been, and more fired with a holy zeal against the enemies of his people. Hereby God confirmed him in his office, and assured him of success in his undertaking. Thus animated, he loses no time, but with an undaunted resolution takes the field. Particular notice is taken of the way by which he advanced towards the enemy's camp, probably because the choice of it was an instance of that extraordinary discretion with which the Spirit of the Lord had furnished him; for those who sincerely walk after the Spirit shall be led forth the right way. 2. God gave him eminent success, and he bravely improved that too (Jdg 11:32): The Lord delivered the Ammonites into his hand, and so gave judgment upon the appeal in favour of the righteous cause, and made those feel the force of war that would not yield to the force of reason; for he sits in the throne, judging right. Jephthah lost not the advantages given him, but pursued and completed his victory. Having routed their forces in the field, he pursued them to their cities, where he put to the sword all he found in arms, so as utterly to disable them from giving Israel any molestation, Jdg 11:33. But it does not appear that he utterly destroyed the people, as Joshua had destroyed the devoted nations, nor that he offered to make himself master of the country, though their pretensions to the land of Israel might have given him colour to do so: only he took care that they should be effectually subdued. Though others' attempting wrong to us will justify us in the defence of our own right, yet it will not authorize us to do them wrong.
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II. Jephthah's vow is dark, and much in the clouds. When he was going out from his own house upon this hazardous undertaking, in prayer to God for his presence with him he makes a secret but solemn vow or religious promise to God, that, if God would graciously bring him back a conqueror, whosoever or whatsoever should first come out of his house to meet him it should be devoted to God, and offered up for a burnt-offering. At his return, tidings of his victory coming home before him, his own and only daughter meets him with the seasonable expressions of joy. This puts him into a great confusion; but there was no remedy: after she had taken some time to lament her own infelicity, she cheerfully submitted to the performance of his vow. Now,
1. There are several good lessons to be learnt out of this story. (1.) That there may be remainders of distrust and doubting even in the hearts of true and great believers. Jephthah had reason enough to be confident of success, especially when he found the Spirit of the Lord come upon him, and yet, now that it comes to the settling, he seems to hesitate (v. 30): If thou wilt without fail deliver them into my hand, then I will do so and so. And perhaps the snare into which his vow brought him was designed to correct the weakness of his faith, and a fond conceit he had that he could not promise himself a victory unless he proffered something considerable to be given to God in lieu of it. (2.) That yet it is very good, when we are in the pursuit or expectation of any mercy, to make vows to God of some instance of acceptable service to him, not as a purchase of the favour we desire, but as an expression of our gratitude to him and the deep sense we have of our obligations to render according to the benefit done to us. The matter of such a singular vow (Lev 27:2) must be something that has a plain and direct tendency either to the advancement of God's glory, and the interests of his kingdom among men, or to the furtherance of ourselves in his service, and in that which is antecedently our duty. (3.) That we have great need to be very cautious and well advised in the making of such vows, lest, by indulging a present emotion even of pious zeal, we entangle our own consciences, involve ourselves in perplexities, and are forced at last to say before the angel that it was an error, Ecc 5:2-6. It is a snare to a man hastily to devour that which is holy, without due consideration quid valeant humeri, quid ferre recusent - what we are able or unable to effect, and without inserting the needful provisos and limitations which might prevent the entanglement, and then after vows to make the enquiry which should have been made before, Pro 20:25. Let Jephthah's harm be our warning in this matter. See Deu 23:22. (4.) That what we have solemnly vowed to God we must conscientiously perform, if it be possible and lawful, though it be ever so difficult and grievous to us. Jephthah's sense of the powerful obligation of his vow must always be ours (Jdg 11:35): "I have opened my mouth unto the Lord in a solemn vow, and I cannot go back," that is, "I cannot recall the vow myself, it is too late, nor can any power on earth dispense with it, or give me up my bond." The thing was my own, and in my own power (Act 5:4), but now it is not. Vow and pay, Psa 76:11. We deceive ourselves if we think to mock God. If we apply this to the consent we have solemnly given, in our sacramental vows, to the covenant of grace made with poor sinners in Christ, what a powerful argument will it be against the sins we have by those vows bound ourselves out from, what a strong inducement to the duties we have hereby bound ourselves up to, and what a ready answer to every temptation! "I have opened my mouth to the Lord, and I cannot go back; I must therefore go forward. I have sworn, and I must, I will, perform it. Let me not dare to play fast and loose with God." (5.) That it well becomes children obediently and cheerfully to submit to their parents in the Lord, and particularly to comply with their pious resolutions for the honour of God and the keeping up of religion in their families, though they be harsh and severe, as the Rechabites, who for many generations religiously observed the commands of Jonadab their father in forbearing wine, and Jephthah's daughter here, who, for the satisfying of her father's conscience, and for the honour of God and her country, yielded herself as one devoted (Jdg 11:36): "Do to me according to that which hath proceeded out of thy mouth; I know I am dear to thee, but am well content that God should be dearer." The father might disallow any vow made by the daughter (Num 30:5), but the daughter could not disallow or disannul, no, not such a vow as this, made by the father. This magnifies the law of the fifth commandment. (6.) That our friends' grievances should be our griefs. Where she went to bewail her hard fate the virgins, her companions, joined with her in her lamentations, Jdg 11:38. With those of her own sex and age she used to associate, who no doubt, now that her father had on a sudden grown so great, expected, shortly after his return, to dance at her wedding, but were heavily disappointed when they were called to retire to the mountains with her and share in her griefs. Those are unworthy the name of friends that will only rejoice with us, and not weep with us. (7.) That heroic zeal for the honour of God and Israel, though alloyed with infirmity and indiscretion, is worthy to be had in perpetual remembrance. It well became the daughters of Israel by an annual solemnity to preserve the honourable memory of Jephthah's daughter, who made light even of her own life like a noble heroine, when God had taken vengeance on Israel's enemies, Jdg 11:36. Such a rare instance of one that preferred the public interest before life itself was never to be forgotten. Her sex forbade her to follow to the war, and so to expose her life in battle, in lieu of which she hazards it much more (and perhaps apprehended that she did so, having some intimation of his vow, and did it designedly; for he tells her, Jdg 11:35, Thou hast brought me very low) to grace his triumphs. So transported was she with the victory as a common benefit that she was willing to be herself offered up as a thank-offering for it, and would think her life well bestowed when laid down on so great an occasion. She thinks it an honour to die, not as a sacrifice of atonement for the people's sins (that honour was reserved for Christ only), but as a sacrifice of acknowledgment for the people's mercies. (8.) From Jephthah's concern on this occasion, we must learn not to think it strange if the day of our triumphs in this world prove upon some account or other the day of our griefs, and therefore must always rejoice with trembling; we hope for a day of triumph hereafter which will have no alloy.
2. Yet there are some difficult questions that do arise upon this story which have very much employed the pens of learned men. I will say but little respecting them, because Mr. Poole has discussed them very fully in his English annotations.
(1.) It is hard to say what Jephthah did to his daughter in performance of his vow. [1.] Some think he only shut her up for a nun, and that it being unlawful, according to one part of his vow (for they make it disjunctive), to offer her up for a burnt-offering, he thus, according to the other part, engaged her to be the Lord's, that is, totally to sequester herself from all the affairs of this life, and consequently from marriage, and to employ herself wholly in the acts of devotion all her days. That which countenances this opinion is that she is said to bewail her virginity (Jdg 11:37, Jdg 11:38) and that she knew no man, Jdg 11:39. But, if he sacrificed her, it was proper enough for her to bewail, not her death, because that was intended to be for the honour of God, and she would undergo it cheerfully, but that unhappy circumstance of it which made it more grievous to her than any other, because she was her father's only child, in whom he hoped his name and family would be built up, that she was unmarried, and so left no issue to inherit her father's honour and estate; therefore it is particularly taken notice of (Jdg 11:34) that besides her he had neither son nor daughter. But that which makes me think Jephthah did not go about thus to satisfy his vow, or evade it rather, is that we do not find any law, usage, or custom, in all the Old Testament, which does in the least intimate that a single life was any branch or article of religion, or that any person, man or woman, was looked upon as the more holy, more the Lord's, or devoted to him, for living unmarried: it was no part of the law either of the priests or of the Nazarites. Deborah and Huldah, both prophetesses, are both of them particularly recorded to have been married women. Besides, had she only been confined to a single life, she needed not to have desired these two months to bewail it in: she had her whole life before her to do that, if she saw cause. Nor needed she to take such a sad leave of her companions; for those that are of that opinion understand what is said in Jdg 11:40 of their coming to talk with her, as our margin reads it, four days in a year. Therefore, [2.] It seems more probable that he offered her up for a sacrifice, according to the letter of his vow, misunderstanding that law which spoke of persons devoted by the curse of God as if it were to be applied to such as were devoted by men's vows (Lev 27:29, None devoted shall be redeemed, but shall surely be put to death), and wanting to be better informed of the power the law gave him in this case to redeem her. Abraham's attempt to offer up Isaac perhaps encouraged him, and made him think, if God would not accept this sacrifice which he had vowed, he would send an angel to stay his hand, as he did Abraham's. If she came out designedly to be made a sacrifice, as who knows but she might? perhaps he thought that would make the case the plainer. Volenti non sit injuria - No injury is done to a person by that to which he himself consents. He imagined, it may be, that where there was neither anger nor malice there was no murder, and that his good intention would sanctify this bad action; and, since he had made such a vow, he thought better to kill his daughter than break his vow, and let Providence bear the blame, that brought her forth to meet him.
(2.) But, supposing that Jephthah did sacrifice his daughter, the question is whether he did well. [1.] Some justify him in it, and think he did well, and as became one that preferred the honour of God before that which was dearest to him in this world. He is mentioned among the eminent believers who by faith did great things, Heb 11:32. And this was one of the great things he did. It was done deliberately, and upon two months' consideration and consultation. He is never blamed for it by any inspired writer. Though it highly exalts the paternal authority, yet it cannot justify any in doing the like. He was an extraordinary person. The Spirit of the Lord came upon him. Many circumstances, now unknown to us, might make this altogether extraordinary, and justify it, yet not so as that it might justify the like. Some learned men have made this sacrifice a figure of Christ the great sacrifice: he was of unspotted purity and innocency, as she a chaste virgin; he was devoted to death by his Father, and so made a curse, or an anathema, for us; he submitted himself, as she did, to his Father's will: Not as I will, but as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so rash a vow, and worse to perform it. He could not be bound by his vow to that which God had forbidden by the letter of the sixth commandment: Thou shalt not kill. God had forbidden human sacrifices, so that it was (says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably, the reason why it is left dubious by the inspired penman whether he sacrificed her or no was that those who did afterwards offer their children might not take any encouragement from this instance. Concerning this and some other such passages in the sacred story, which learned men are in the dark, divided, and in doubt about, we need not much perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv29–33 Then it shall be, that whatsoever cometh forth of…
Then it shall be, that whatsoever cometh forth of the doors of my house to meet me,.... If this phrase, "to meet me", is meant intentionally, then no other than an human creature can be meant; a child, or servant, or any other of mankind; for none else could come forth with a design to meet him: but if this is to be understood eventually, of what might meet him, though not with design, then any other creature may be intended; and it must be meant what came forth first, as the Vulgate Latin version expresses it, or otherwise many might come forth at such a time:
when I return in peace from the children of Ammon: safe in his own person, and having conquered the Ammonites, and restored peace to Israel:
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shall surely be the Lord's; be devoted to him, and made use of, or the price of it, with which it is redeemed, in his service: and I will offer it for a burnt offering; that is, if it is what according to the law may be offered up, as an ox, sheep, ram, or lamb; some read the words disjunctively, "or I will offer it", &c. it shall either be devoted to the Lord in the manner that persons or things, according to the law, are directed to be; or it shall be offered up for a burnt offering, if fit and proper for the service; so Joseph and David Kimchi, Ben Melech, and Abarbinel, with others, interpret it; but such a disjunction is objected to as improper and ridiculous, to distinguish two sentences, when the one is more general, and the other more special.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29, 33 Spirit came - Indued him with a more than…
Spirit came - Indued him with a more than ordinary courage and resolution. Manasseh - That is, Bashan, which the half tribe of Manasseh beyond Jordan inhabited. Mizpeh of Gilead - So called to distinguish it from other cities of the same name, having gathered what forces he suddenly could, he came hither to the borders of the Ammonites.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv29, 31, 33 Verse 29. Then the Spirit of the Lord came…
Verse 29. Then the Spirit of the Lord came upon Jephthah] The Lord qualified him for the work he had called him to do, and thus gave him the most convincing testimony that his cause was good.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29, 31, 33 Jdg 11:29. The Spirit of the Lord came on…
Jdg 11:29. The Spirit of the Lord came on Jephthah — The people had chosen him for their leader, and promised to continue him their chief governor, as they had already made him; and now God publicly declares his approbation of their choice; and appoints him their judge, as he had others before, (Jdg 3:10,) by endowing him with an extraordinary measure of courage and wisdom, and all other qualities necessary to render him fit to be a ruler of his people. He passed over Manasseh — That is, Bashan, which the half-tribe of Manasseh beyond Jordan possessed. Mizpeh of Gilead — So called, to distinguish it from other cities of the same name. Having gathered what forces he could, he suddenly came hither to the borders of the Ammonites.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv29, 31, 33 Then the Spirit of the Lord ... - This…
Then the Spirit of the Lord ... - This was the sanctification of Jephthah for his office of Judge and savior of God’s people Israel. Compare Jdg 6:34; Jdg 13:25. The declaration is one of the distinctive marks which stamp this history as a divine history.
The geography is rather obscure, but the sense seems to be that Jephthah first raised all the inhabitants of Mount Gilead; then he crossed the Jabbok into Manasseh, and raised them; then he returned at the head of his new forces to his own camp at Mizpeh to join the troops he had left there; and thence at the head of the whole army marched against the Ammonites, who occupied the southern parts of Gilead.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv29, 30, 31, 33 Therefore. Hebrew, "then." Septuagint, "and." The refusal of the…
Therefore. Hebrew, "then." Septuagint, "and." The refusal of the king of Ammon was not precisely the reason why God endued Jephte with shuch wisdom and courage, though we may say that it was the occasion. (Haydock) --- Jephte summoned the troops in Galaad, and in the two tribes of Manasses, to attend his standard. He also invited Ephraim, (chap. xii. 2.; Calmet) and we may reasonably suppose the other tribes also, who were near enough to be ready for the day of battle. Having collected what force he could in so short a time, he returned to Maspha, and thence proceeded to attack the enemy. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v29 Jephthah proceeds to the conflict. He vows a vow…
Jephthah proceeds to the conflict. He vows a vow unto Jehovah
Jdg_11:29-33
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29Then the Spirit of the Lord [Jehovah] came upon Jephthah, and he passed over [through] Gilead, and [namely,] Manasseh, and passed over [through] Mizpeh of Gilead [Mizpeh-Gilead], and from Mizpeh of Gilead [Mizpeh-Gilead] he passed over unto [against] the children [sons] of Ammon. 30And Jephthah vowed a vow unto the Lord [Jehovah], and said, If thou shalt without fail21 deliver the children 31[sons] of Ammon into mine hands, Then it shall be, that whatsoever cometh forth [out] of the doors of my house to meet me, when I return in peace from the children [sons] of Ammon, shall surely be the Lord’s [Jehovah’s], and I will offer it 32up for a burnt-offering. So [And] Jephthah passed over unto the children [sons] of Ammon to fight against them: and the Lord [Jehovah] delivered them into his hands. 33And he smote them from Aroer even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards [unto Abel Keramim], with a very great slaughter. Thus the children [sons] of Ammon were subdued before the children [sons] of Israel.
TEXTUAL AND GRAMMATICAL
[1 Jdg_11:30.—It would be better, perhaps, with Dr. Cassel to omit the words “without fail.” The Hebrew infinitive before the finite verb serves to intensify the latter; but the endeavor to give its value in a translation, is very apt to result in the suggestion of thoughts or shades of thought foreign to the original. Cf. Ges. Gram. 131, 3, a.—Tr.]
EXEGETICAL AND DOCTRINAL
Jdg_11:29; Jdg_11:33. Noble words are followed by splendid deeds. It is, however, no easy matter to determine the geographical arena in which the history of Jephthah is enacted. The sons of Israel, according to Jdg_10:17, assembled themselves in Mizpah. To Mizpah also, Jephthah is brought from the land of Tob: and there he utters his words before Jehovah (Jdg_11:11). This Mizpah cannot be identical with Mizpeh-Gilead; for, according to Jdg_11:29, Jephthah “proceeded—namely, from Mizpah—through Gilead, even through that part of it which belonged to Manasseh, thence to Mizpeh-Gilead, and from Mizpeh-Gilead against the sons of Ammon.” The position of Mizpeh-Gilead may be probably determined. According to Jos_13:26, there was in the territory of Gad a place called Ramath ha-Mizpeh. This place, the same doubtless which is elsewhere called Ramoth-Gilead (1Ki_4:13) and Ramoth in Gilead (Jos_21:38), a possession of the Levites, and distinguished as a city of refuge (Jos_21:8 ff.), is with great probability referred to the site of the present es-Salt, in modern times the only important place south of the Jabbok, the central point of the Belka, and meeting-place of all its roads (Ritter, xv. 1122). Being built around the sides of a steep hill, which is still crowned with a castle, this place answers very well to a city bearing the name Ramoth (Height). It is still a place of refuge; and, as Seetzen relates, those who flee thither, are, according to ancient custom, protected by the inhabitants, even at the risk of their own lives. Now, as Ramoth ha-Mizpeh may be compared with es-Salt, so Mizpeh or ha-Mizpeh Gilead with what in modern times is called el-Belka.22 If this be allowed, the point of departure of Jephthah’s course of victory is plain. From Mizpeh-Gilead he pressed forward against the enemy, and smote him “from Aroer” (Jdg_11:33). Now, according to Jos_13:25, Aroer lay over against Rabbath Ammon (at present Ammân), the capital of the Ammonites, and its position may therefore not improperly be compared with that of the modern Aireh. The places “unto” which Jephthah smote the enemy, Minnith and Abel Keramim, can scarcely be discovered. They only indicate the wealth and cultivation of the now desolate land. Minnith supplied Tyre with wheat (Eze_27:17). As to Abel Keramim (Meadow of Vineyards), it implies the vicinity of the Ammonitish capital, whose ruins, and also many of its coins, still exhibit the grape-bunch prominent among their ornaments (Ritter, xv. 1152, 1157). But with all this, Mizpah, whence Jephthah and his men set out to go to es-Salt and Aireh, pursuing their march through Gilead, more definitely, through the Gilead of Manasseh, north of the Jabbok, remains yet undetermined. Although it does not occur again, it muse yet have been a place of some importance. Inasmuch as it has a name which characterizes its situation only in a general way, it may in later times have borne a different one. It seems to agree most nearly with what in Jos_11:3 is called the “land of Mizpeh,”—“the Hivite under Hermon in the land of Mizpeh.” For, as is also stated 1Ch_5:23, “the half tribe of Manasseh dwelt in the land of Bashan, as far as Baal-Hermon, and Senir, and Mt. Hermon.” Now, the Pella of later times, so named on account of the similarity of its situation to the Macedonian city of the same name—it lay on a height, surrounded by water—is said formerly to have been called Butis, still in agreement with the Macedonian city, which lay in the district Bottiæis. A similarity of sound between the name Butis and Mizpah could only then be found, if it might be assumed that as Timnah was also called Timnatah, so Mizpah had also been called Mizpatah. It would at all events be worth while to fix, even conjecturally, upon the place where the great hero prepared himself for his victory. As he enters on the conflict, the Spirit of Jehovah rests upon him. He has given the decision into Jehovah’s hands; he looks to Him for victory; and to Him he makes a vow.
Jdg_11:30-32. This vow has been the subject of the most singular misapprehensions; and yet, rightly understood, it crowns the deep piety of this hero of God. Jephthah perceives the full significance of the course on which he decides. He knows how greatly victory will strengthen faith in God throughout all the tribes. He sees a new Israel rise up. The people have trustingly committed themselves to his leadership, and he has uttered all his “words before Jehovah.” In this state of mind, he bows himself before his God (1Sa_1:28), and makes a vow.23 To the national spirit which expresses itself in the Bible, vows are the signs and expression of the deepest self-surrender to God. Jacob makes vows to be fulfilled on his prosperous return home (Gen_28:20 ff.). In the Psalms, “to pay one’s vows,” has become synonymous with “to live in God” (Psa_61:8; Psa_116:16 ff). The prophet describes the coming salvation of the nations by saying that they shall “make vows and perform them” (Isa_19:21). And this idea is deeply grounded in truth: for in the vows which man makes to God, there is evidently expressed a living faith in the divine omnipotence and omniscience. Man expects from Him, and would fain give to Him. The more one feels himself to have received from God, the more will he desire to consecrate to Him. Such is the feeling under which Jephthah makes his vow to Jehovah. He promises that if God grant him victory, and he return home crowned with success, “then that which goeth forth from the doors of my house to meet me, shall be Jehovah’s, and I will present it as a whole burnt-offering.” He makes this vow from the fullness of his conviction that victory belongs to God alone, and from the fullness of his love, which would give to God that which belongs to Him as the author of success. He would make it known to God, that he regards Him, and not himself, as the commander-in-chief. There exists, therefore, a profound connection between the words, “when I return in peace from the sons of Ammon,” and the expression, “whatsoever cometh forth to meet me;” and it is essential to the right understanding of the vow that this be borne in mind. Victory will awaken great rejoicings among the people. They will meet the returning victor with loud acclamations of gladness. They will receive him with gifts and adornments, with garlands and dances. Such receptions were customary among all nations. The multitude scattered roses, myrtles,24 and perfumes. Similar customs obtained in Israel (1Sa_18:6). Jephthah will be celebrated and praised. But not to him—to God, belongs the honor! That which is consecrated to him, belongs, wholly and entirely, to God. This is the first ground of his vow. Jephthah’s overflowing heart knows not what to consecrate. He feels that nothing is sufficient to be presented to God. But all things are subject to God’s disposal. Therefore, whatever comes forth over the threshold of his house to meet him, when he returns victorious,—it shall be for God. He will have no part in it. By this first ground of the vow, its analogy with heathen narratives is so far limited, that there is here no talk of a sacrifice to consist of just the first25 whom he meets, and the first alone. Nor is it necessary to assume that הַיּוֹצֵא אֶשֶׁר יֵצֵא, “that which goeth forth,” must be understood to mean only one person. It is as little necessary as that in Num_30:3 (2), where vows are treated of, the words הַיּוֹצֵא מִפִּיו, “that which proceedeth out of his mouth,” must mean one word. The participle is in the singular on account of its neutral signification. This indefiniteness is the peculiar characteristic of the votive formula. Equally indefinite is the meaning of the verb יֵצֵא (“goeth forth”), which may be used of persons and things, men and animals (cf. Gen_9:10). But the occasion of the vow shows also that Jephthah must have thought of persons as coming forth to meet him. At all events, he cannot have thought that precisely a lamb or an ox would come forth from his doors to meet him. Notwithstanding the breadth of the vow, notwithstanding all its indefiniteness, which is left, as it were, to be filled out by God himself, the chieftain must have thought of persons coming to meet him; for they come forth on account of the victory, and for that reason may be given to God who gives the triumph. Doubtless, the abundance of his love is as boundless as that of his faith. As little as he analyzes the latter, by which God’s victorious might enters his heart, so little does his vow separate and individualize the objects of the former. He calculates not—raises no difficulties: whatever comes to meet him, that he will give to God. But as surely as this does not include things beyond the range of possible contingencies, so surely must he have had some thoughts as to who might meet him on a victorious return home. And if he was aware that not only oxen and lambs might come out to meet him—for such a limitation would contradict the breadth of the vow itself—he was equally aware that not everything which might come forth, could be offered up like oxen and lambs.
Due stress being laid on the fact that the meeting is contemplated as one taking place in consequence of victory, there is suggested, for the further understanding of the vow, a second point of view, not yet properly considered. Jephthah’s war is a national war against Ammon. The freedom and rights, which Israel had received from Jehovah, are thereby vindicated. The negotiations about the claims to certain lands, set up by Ammon, and refuted by Jephthah, have not been related in vain. They exhibit the God of Israel in his absolute greatness, over against Chemosh, the false deity of the Ammonites. Israel has repented; and it is not one man, but the whole tribe, that is represented as beseeching Jehovah for help. To bring out this contrast between Jehovah and the gods of the heathen, the history of Israel, which rests on the power and will of Jehovah, is referred to in a free and living way. Jephthah is conversant with the divine record. He calls on Jehovah to decide as judge between himself and Ammon (Jdg_11:27), just as in his dealings with the Gileadites he appeals to Him as “Hearer” (ver.11). He utters his words “before Jehovah,” and the “Spirit of Jehovah” comes upon him. The name “Elohim” is not used,—for that Ammon considers applicable to his gods also,—but always that name which involves the distinctive faith of Israel, namely, Jehovah. All through, Jephthah is represented as familiar with the Mosaic institutes, and imbued with their spirit; and this just because the history deals with a national war against Ammon. The vow also, which Jephthah makes, is modeled by this contrast between Israel and Ammon. The tribes descended from Lot are especially notorious for the nature of their idolatrous worship. The abominations practiced by Ammon and Moab in honor of Milcom (as they called Molech) and Chemosh, are sufficiently familiar from the history of Israel under the kings (1Ki_11:7, etc.). The sacrifice of human beings, particularly children, formed a terrible part of their worship. They burned and slaughtered those whom they loved, in token of devotion and surrender to the dreaded demon. The same practices were generally diffused among the Phœnicians (cf. Movers, i. 302). On great national occasions, such as war or pestilence, parents vowed to sacrifice their children on the public altars. In the Second Book of Kings (Jdg_3:27) we have the horrible story of the king of Moab, who slaughtered his eldest son on the walls of his city. Without entering farther into this terrible superstition, the explanation of which by Movers is not exhaustive, thus much it is necessary to say here: that the sacrifices it required were regarded by the nations who offered them, as the highest expression of their self-surrender to the idol-god. Hence, it is only upon the background of this practice, that the offering of Isaac by Abraham can be rightly understood. Abraham is put to the proof, whether he will show the same free and obedient self-surrender. As soon as he has done that, it is made clear that such sacrifices God does not desire.
A similar contrast is unquestionably exhibited in the vow of Jephthah; only, here the reference is specially to Ammon. Jephthah appears before Jehovah with devotion and readiness to make sacrifices not inferior to that of which idolaters boast themselves. He promises to present to God whatever shall come to meet him. In the form of a vow, and with indefinite fullness, he declares his readiness to resign whatsoever God himself, by his providential orderings, shall mark out. It is precisely in this that the conscious opposition of the vow to the abominable sacrifices of the Ammonites expresses itself. The highest self-abnegation is displayed; but in connection with it, the will of God is sought after. God himself will determine what is acceptable to Him; and Jephthah knows that this God has said: “When thou art come into the land which Jehovah thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire (which was the Molech-worship of the Ammonites); .… for every one that doeth these things, is an abomination unto Jehovah; and because of these abominations doth Jehovah thy God drive them out from before thee” (Deu_18:9 ff). To the expulsion of the nations by God, in favor of Israel, Jephthah26 himself formerly appealed. We conclude, therefore, that the very formula of this vow, made on the eve of war with Ammon, excludes the idea of a human sacrifice.
The sacrificial system of Israel stands throughout in marked contrast with the Canaanitish Molech service. Its animal sacrifices are the spiritual symbols which it opposes to the abominations of Canaan. To see this, it is only necessary to refer once more to the sacrifice of Abraham. God says to him: Offer me Isaac for a whole burnt-offering (לְעֹלָה); and when Abraham is about to give Isaac wholly up, an animal is substituted for him (Gen_22:2; Gen_22:10 ff.). Since that time, עֹלָה (burnt-offering or whole burnt-offering) is the typical and technical term for an animal sacrifice, symbolical of perfect surrender and consecration to God. The offerings which were thus named, were wholly consumed by fire. Nothing was left of them. Hence, precisely עֹלָה, in its sense of animal sacrifice, presented a strong contrast with the worship of the Ammonites, for among them human beings were offered up in the same manner as the Israelites offered animals.
When Gideon is directed to destroy the altar of Baal, he is at the same time commanded to offer a bullock as a whole burnt-offering (עוֹלָה) on an altar to be erected by himself, and to consume it with the wood of the Asherah (Jdg_6:26).27 Such also is the whole burnt-offering (עֹלָה), to offer which permission is given to Manoah, the father of Samson, without any mention being made of the animal (Jdg_13:16). The influence of worship on language in Israel, brought it about that עָלָה, to offer, signifies the offering of an animal which is to be wholly consumed in the sacred fire. It is therefore significant and instructive, when in Jephthah’s vow we find the expression: “It shall be Jehovah’s, and I will present it as a whole burnt offering (עֹלָה). in no other instance in which the bringing of a whole burnt-offering is spoken of, is the additional expression, “it shall be Jehovah’s,” made use of, not even in the instances of Gideon and Manoah, although this of Jephthah is chronologically enclosed between them. How strangely would it have sounded, if it had been said to Gideon: “Take the bullock; it shall belong to Jehovah, and thou shalt present it as a whole burnt-offering. For the bullock is presented in order that Gideon may belong to God. It is offered, not for itself, but for men. It is placed on the altar of God, just because it is the property of man. It is foreign to the spirit of Biblical language and life to say of a sacrificial animal, “it shall belong to God,” for the reason that the animal comes to hold a religious relation to God, only because it belongs to man, and is offered in man’s behalf. An animal belonging to God, in s religious sense, without being offered up, is inconceivable. At least, it cannot be permitted to live.
Very important for this subject, is the passage in Exo_13:12-13. It is there commanded that, when Israel shall have come into Canaan, every first-born shall be set apart unto Jehovah, both the firstlings of every beast “which thou hast” (אֲשֶׁר יִהְיֶה לְךָ), and the first-born of man. The firstling of such animals as cannot be offered, the ass, for instance, is to be redeemed with money; or, if the owner do not wish to redeem it, he must kill it. The first-born of man, however, must be redeemed. The first-born animal is moreover set apart for God only on account of man, its owner. This substitutionary “belonging to God,” it can only represent in death. Hence the expression, “it shall belong to God,” is never used of animals, but they are said to be “offered.” On the contrary, it can be applied only to human beings; “he shall belong to God,” shall live for God, conscious of his own free will and of the divine Spirit, which consciousness is wanting in animals. Scripture itself gives this explanation, Num_3:12, where it is said: “Behold, I have taken the Levites from among the sons of Israel, instead of all the first-born; therefore, the Levites belong to me (לִי הַלְוִיִּם וְהָיוּ).” The Levites belong to God for all Israel through their life; the first-born of animals, through their sacrificial death. Accordingly, Hannah also, when she makes her vow to God, says, that if a son be granted her, she will give him unto Jehovah; and when she brings him to the tabernacle, that he is “lent unto Jehovah (שָׁאוּל לַיהוָֹה, 1Sa_1:28) as long as he liveth.”
We perceive, therefore, that in the words of Jephthah, “it shall be Jehovah’s, and I will present it as a whole burnt-offering,” there can be no mere tautology. The two clauses do not coincide in meaning; they cannot stand the one for the other.
It is necessary, however, to attend to every word of this remarkable verse. For the vow is a contract, every point of which has its importance, and in which not only one being is thought of, but in which all creatures, human beings as well as brute beasts, the few or the many, that may come forth to meet Jephthah, are included, and each is consecrated as his kind permits. The vow speaks of whatsoever cometh forth “out of the doors of my house.” Many will come to meet him, but he can offer only of that which is his; over the rest he has no power of disposition. His promise extends to what comes out of his own house; and not to anything that comes accidentally, but to what comes “to meet him.” It must come forth for the purpose of receiving him. But even then, the vow becomes binding only when he returns crowned with victory and salvation (בְּשָׁכוֹם), and that, not over any and every foe, but over Ammon. If thus he be permitted to return, then whatever meets him “shall be Jehovah’s, and he will present it as a whole burnt-offering.”
The promise must necessarily be expressed with the greatest exactitude. This was demanded by the requirement of the law, that he who makes a vow “shall keep and perform that which is gone out of his lips, even as he vowed” (Deu_23:24 [23]; Num_30:2). Had Jephthah thought only of animals, he would merely have employed the formula usual in such cases—“and I will present it unto thee as a whole burnt-offering.” It would not have been sufficient to have said, “it shall belong to Jehovah,” because an animal belongs to God in this sense only when sacrificed for men. Precisely the insertion of the words, “it shall belong to Jehovah,” proves, therefore, that he thought also of human beings. The generality and breadth of the vow makes both clauses necessary, since either one alone would not have covered both men and animals. The first was inapplicable to animals, the second to human beings. Both being used, the one explains and limits the other. The main stress lies on the words, “it shall belong to Jehovah,” for therein is suggested the ground of the vow. They also stand first. Were human beings in question? then the first clause went into full operation; and the second taught that a life “belonging to God” must be one as fully withdrawn from this earthly life as is the sacrificial victim not redeemed according to law; while the first limited the second, by intimating that a human being need not be actually offered up, as the letter of the promise seemed to require, but that the important point is that it belong wholly to God.
God demands no vows. It is no sin, when none are made. But when one has been made, it must be kept. Jephthah obtains the victory: God does his part; and the trying hour soon comes in which Jephthah must do his. But, as in battle, so in the hour of private distress, he approves himself, and triumphs, albeit with tears.
HOMILETICAL AND PRACTICAL
Jephthah is deeply impressed with the extraordinary nature of the call he has received. For it is only because he is humble, that he is called. Gideon, in his slight estimate of himself, asks of God to show him miraculous signs on such objects as he points out. Jephthah, regarding the undertaking as great and himself as small, would fain give to God whatever He himself shall elect. His vow is the offspring of his humility. It is pressed out of him by the extraordinary calling which is imposed upon him. His love values nothing so highly, that he should not leave it to God to decide what shall be given up; but the will of God often goes sorely against the heart.
So deeply, also, does every truly humble man feel his calling as Christian and as citizen. “It is difficult to be a Christian,” says the heart, terrified at itself. And yet, for him who has been redeemed through penitence and faith, it is so easy. He only would give all, who knows that he must receive all. But the love of the soul that gives itself up, is stronger than its own strength. No true vow is made to the Lord without self-crucifixion. God’s ways are incomprehensible. Whom He loves, He chastens. We are ready to give Him everything; but when He takes, we weep. A broken heart is more pleasing to Him than sacrifice. No Passion, no Gospel.
Gerlach: The design of this history (concerning the vow) is not so much to set forth the rudeness of the age, or the dangers of rashly made vows, as rather to show how Israel was saved from its enemies, by the faith of Jephthah, at d how the service of the true God was restored under the heaviest sacrifices of the faithful.
Footnotes:
[21][Jdg_11:30.—It would be better, perhaps, with Dr. Cassel to omit the words “without fail.” The Hebrew infinitive before the finite verb serves to intensify the latter; but the endeavor to give its value in a translation, is very apt to result in the suggestion of thoughts or shades of thought foreign to the original. Cf. Ges. Gram. 131, 3, a.—Tr.]
[22][El-Belka is a modern division of the east-jordanic territory, and is bounded by Wady Zerka (the Jabbok) on the north, and by Wady Mojeb (the Arnon) on the south. It is evident, therefore, that our author regards Mizpeh-Gilead as the name of a district, not of a city. The reasoning from the identification of Ramoth-Mizpeh with es-Salt to that of Mizpeh-Gilead with el-Belka, is not so clear, but seems to be this: Since Ramoth-Mizpeh is also called Ramoth-Gilead and Ramoth in Gilead, it is to be inferred that Mizpeh, like Gilead, indicates the district in which Ramath is situated, with this difference, however, that Mizpeh is more definite, being only a division of Gilead. But Ramoth may be identified with es-Salt in the Belka; hence the ancient district Mizpeh may be compared with the modern province el-Belka.—Tr.]
[23]For the history of the exegesis, and its characteristic points, I refer to my article “Jephthah,” in Herzog’s Real-Encyklopädie, the materials of which cannot here be reproduced, but the drift of which is here, I trust, provided with fresh support. The other recent literature on the subject is indicated by Keil, who justly explains that the assumption of a spiritual sacrifice is almost imperatively demanded. The opinions of the church fathers are collected in the Commentary of Serarius. Bertheau’s decision for an actual sacrificial death, may probably be explained by the supposition that he did not view the transaction freely and independently, but only with reference to the opinions of others, a proceeding of too frequent occurrence.
[24]Cf. Gerhard, Auserlesene griech. vasengemälde, i. 130, 166.
[25]Which is the decisive point in the legends concerning Idomeneus, as told by Servius, and Alexander, as related by Valerius Maximus (vii. 3; cf. my article in Herzog, vi. 472). This also is the turning point in a series of later, especially German, popular tales, in which the “first” is not so much freely promised to, as demanded by, the demon power who, for that price, has supported or delivered the person from whom the sacrifice is required. This “first” is usually the person most beloved by him who, to his great regret, has made the promise (cf. Müllenhoff, Sagen, pp. 384, 386, 395; Sommer, Sagen, pp. 87, 131). Sometimes, the “first human being” is successfully rescued from the devil—for it is he who appears in Christian legends—by the substitution of an animal. In one of Müllenhoff’s legends (p. 162, Anmerk.) a dog becomes the “first;” in Grimm’s Mythologie, p. 973 (cf. Wolf, Deutsche Sagen, p. 417, etc.), it is a goat. No doubt, a mistaken exposition of Jephthah’s vow, had its influence here. It is, therefore, the more important to insist that in the vow nothing is said of a first one who may meet the returning conqueror.
[26]That it is just Jephthah, and he as the hero of law and faith, who presents this contrast with Ammon and human sacrifices, those expositors have overlooked, who, in spite of the God who was with him, describe, this very Jephhah as a barbarous transgressor of law.
[27]Our exposition puts no new and strained interpretations on נֶדֶר and עוֹלָה, but leaves them to be under stood in their general and well known Biblical acceptation—עוֹלָה being here the symbol of a spiritual truth, while yet it ignores animal sacrifices as little as does זֶבַח, see Ps. 51:21 (Psa_51:19).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv29, 31, 32 HIS VOW. (Jdg 11:29-31)
HIS VOW. (Jdg 11:29-31)
Then the Spirit of the Lord came upon Jephthah--The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.
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he passed over Gilead, and Manasseh--the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on Lev 27:28).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv29–33 JEPTHTHAH’S VICTORY AND VOW, Jdg_11:29-40.
JEPTHTHAH’S VICTORY AND VOW, Jdg_11:29-40.
29. Then the Spirit of the Lord came upon Jephthah — He was roused and fired for his warlike work by an extraordinary supernatural influence from on high. But this must not be imagined identical with the New Testament gift of the Holy Ghost, and thence twisted to show that Jephthah’s rash vow was uttered under divine inspiration, and therefore pleasing in the sight of God. Note, Jdg_3:10. Passed over Gilead and Manasseh for the purpose of collecting troops and necessaries for the war. Gilead and Manasseh are here to be taken as a name for the territory of the trans-Jordanic tribes.
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Mizpeh of Gilead — See note on Jdg_10:17. Having collected his warriors, Jephthah passed over the lofty eminence on which Mizpeh was situated, and soon came to the border of the children of Ammon, between whom and himself the Lord was to decide that day. Jdg_11:27. From the heights of Mizpeh the whole camp of the enemy was visible, spread over the beautiful knolls of the undulating plateau towards Rabbah. The sight fired the soul of Jephthah, and led him to utter his rash vow.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29, 30, 31, 33 29. An editorial hand has attempted to pick up…
29. An editorial hand has attempted to pick up the thread of the narrative after the long interpolation, Jdg_11:12-28. Then the spirit of the Lord came upon J. may well have stood originally at the beginning of Jdg_11:32; for elsewhere the access of the divine spirit takes effect at once in a deed of strength or daring (Jdg_3:10 n.), and he passed over Gilead and Manasseh must refer to Jephthah’s efforts to rouse the tribes E. and W. of Jordan (Jdg_12:2); but according to Jdg_10:17 the Israelites are already assembled; the reference comes too late here. and passed over Mizpeh of Gilead; Jephthah, however, has not left Mizpah, where he made his vow (Jdg_11:11; Jdg_11:30). The last clause can only be rendered he passed over the children of A., an incorrect expression; the sentence occurs in its proper place and form in Jdg_11:32. The poor style of the verse (note the repetitions) betrays its character.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29–33 (29) The Spirit of the Lord came upon Jephthah.—A…
(29) The Spirit of the Lord came upon Jephthah.—A weaker expression is used than that which is applied to Gideon in Jdg_6:34. It implies, as R. Tanchum rightly says, that he was endowed with the courage and wisdom without which success would have been impossible. The phrase no more involves a complete inspiration of Jephthah than it does in the case of Samson; nor is it meant to imply the least approval of many of his subsequent actions. It furnished the power which he needed to work out the deliverance—and that only. To hold up characters like Jephthah and Samson as religious examples, except (as is done in Heb_11:32) in the one special characteristic of faith displayed at memorable crises, is to sacrifice the whole spirit of Scripture to the mis-interpretation of a phrase.
(29) He passed over Gilead and Manasseh.—Rather, he went through (Vulg., circuiens). His object clearly was to collect levies and rouse the tribes—“He swept through the land from end to end to kindle the torch of war and raise the population” (Ewald).
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Passed over Mizpeh.—Perhaps, as in the next clause, to Mizpeh.
Passed over unto the children of Ammon.—i.e., went to attack them.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29, 30, 32, 33 Then the Spirit of the Lord came upon Jephthah,…
Then the Spirit of the Lord came upon Jephthah, as upon Othniel, upon Gideon, and upon Samson. (Jud_1:3:16 6:34 13:25 14:19 15:14) He passed over, i.e. he went all through, Gilead, and Manasseh, for the purpose, no doubt, of collecting forces,and passed over Mizpeh. It should be to Mizpeh. Mizpeh was the capital and mustering place of his army, and his base of operations. (Jud_1:10:17 11:11, note) Having organised his forces at Mizpeh of Gilead, he passed over to the children of Ammon, i.e. commenced his attack upon the invaders, as it is stated in ver. 32, which takes up the thread of the narrative.
Vers. 29-40. Human perverseness embittering the sweet cup.
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The tragic history of Jephthah and his daughter is one of the saddest in the Bible. It forms a drama full of pathos, and with terrible contrasts of joy and sorrow. Indeed the whole life of Jephthah was one of startling incident. Driven from his home in youth to become a fugitive and an exile; leading the wild and exciting life of a captain of freebooters till middle age; then recalled to his father"s house to take his place as head of the State with all the pomp and power of a great prince, a great warrior, a conqueror, and a judge; in the height of his joy and triumph struck to the ground by a sorrow of the intensest bitterness, which must have blighted the few remaining years of his life his whole life was one of strange vicissitudes and sensational events. The stain of his birth was not, of course, any fault of his; but it led to that irregular course of lawlessness and violence which must have laid the seeds of many faults of character recklessness, impulsiveness, and indifference to human rights and human sufferings which were mingled with many great and heroic qualities. Especially we see how the habit of fighting for plunder, and for the purely selfish ends of a livelihood for himself and his followers, produced that lower type of greatness which bartered his own energies and prowess for place and power, instead of the generous self-sacrifice for the good of his country which marked the career of Ehud and Gideon. What, however, is here especially to be remarked and treasured up in our minds is, that the cup of prosperity and joy which God"s goodness had mixed for Jephthah was turned into a cup of bitterness by his own perverse folly and rashness and ignorance of God"s grace. See what great things God had done for him. He had delivered him from his life of lawlessness; he had placed him in a high and honourable estate; he had brought him from banishment to the land and house of his fathers; he had filled him with his Spirit, and mightily strengthened him for his great task; he had gone forth with his army, and driven his enemies before his face, and crowned him with victory. Jephthah returned to his home as the deliverer of his country, the restorer of peace to the homesteads of Gilead, all glittering with success and glory, Nor was he wanting in sources of a softer and tenderer happiness. A blight and loving spirit, full of affection and joyous sympathy, overflowing with dutiful pride and beaming sympathy, was awaiting his return. His daughter, the light of his home, the solace of his cares, was there to welcome him and to double his happiness by sharing it. And as he looked forward to the future, he might hope to see her the mother of children who would perpetuate his name and his race. Such was his lot as God had prepared it for him. His own rash and perverse act, springing from a culpable ignorance of the character of God, and directed by heathen superstition and cruelty instead of by trust in the love and mercy of Jehovah, poured an ingredient of extreme bitterness into this cup of joy and poisoned his whole life. The hour of triumph was turned into desolation, the bright home was made a house of mourning, what should have been years of peace and honour were turned into years of trouble and despair, and Jephthah had no one but himself to blame for this lamentable reverse. Alas, how often we can match this scene by similar instances of human perverseness embittering the sweet cup of life! A nation"s career is checked by crime, or cruelty, or treachery; an individual"s life is marred by some act of ungodliness which entails a life-long harvest of bitter fruits; domestic enjoyment is destroyed by the sins of selfishness and self-willed folly. Bountiful gifts of a gracious Providence, wealth and abundance, splendid opportunities for good, intellectual endowments, rare talents, or, in humbler life, openings for advancement and usefulness which might have led to distinction, are through the perverse folly of their possessors worse than wasted, and dark shadows are thrown across what should have been the brightness of a happy life. And then men speak of their bad luck, and murmur against the providence of God; as if one could sow the wind and not reap the whirlwind, or cut off the shadow of sin, remorse and shame and death.
HOMILIES BY A.F. MUIR. Vers. 29-33. The spirit of sacred warfare.
There is much at which the modern reader stumbles in the stories of Old Testament warfare. The pitilessness, the assumption that all the right of the question between the belligerents is on one side, the carnage even to extermination, are all repugnant to modern feeling. It is well to look at the Divine background and relation of these wars: therein, and therein alone, will be found their apology, if apology be forthcoming. In the Ammonite war of Jephthah
I JUSTIFICATION IS FOUND IN THAT, ON THE LOWEST GROUND, IT WAS A WAR OF SELF-PRESERVATION; AND, ON THE HIGHEST, ISRAEL WAS DEFINITELY AND AUTHORITATIVELY IDENTIFIED WITH THE CAUSE OF GOD"S TRUTH AND RIGHTEOUSNESS, AND APPOINTED THE INSTRUMENT OF HIS JUDGMENTS. In a sense there was "no quarter" in these wars. The claims of the foes of God"s people were of the most extreme and exacting character. The barbarians had no pity. It would have been of small moment to them to have "utterly cut off" every man, woman, and child. The greatest crimes were perpetrated by them on the smallest provocation; and they could not be trusted. There was one argument, and one alone, that could be understood the sword. But there were also weighty interests represented by Israel, for the sake of which it was preeminently important that it should continue to exist, and that under conditions of freedom and religion. It was its mission to reveal the will of God to men, not only as a verbal communication, but as a law illustrated in life and conduct. These interests were the highest interests of the world, and Israel was custodian of them for all future ages. There is a humanitarianism that discounts truth, and would reduce all duty to the nearer and more external utilities of life. The Bible, whilst not ignoring the brotherhood of men (no book guards this so jealously), is careful to ground it upon a Divine fatherhood, and to secure its true observance by enforcement of morality and righteousness. Israel, too, was not at liberty to exercise forbearance. "The iniquity" of these nations "was full." They were guilty of unnameable crimes, rejecters of Divine revelation, and cumberers of the ground yet to be occupied by God"s gracious purposes.
II ALL THROUGH JEHOVAH WAS RECOGNISED AS THE TRUE ARBITER. Nothing could be more impressive than the attitude of Jephthah. He is anxious to obtain a just settlement without recourse to arms. He sets forth his statement of the case with the utmost courtesy, exactitude, and forbearance. Every opportunity is given for peaceful understanding; but Ammon turns a deaf ear. Solemnly then, under the peculiar dispensation in which they lived, they put the question in the hands of God. Jehovah is to witness between the disputants, and the war is no longer a confused strife, but a punitive judgment. Israel, under such circumstances, was not at liberty to waive its moral claims, and to grant a truce ere the enemy had yielded the point at issue. Israel is the instrument of Divine vengeance upon a wicked and obstinate nation. It is an anachronism of the gravest consequence to judge of the wars of the ancient world by the ameliorated conditions of modern life.
III THE LEADER OF ISRAEL RECEIVED HIS COMMISSION DIRECTLY FROM THE HANDS OF GOD. Nothing else can be meant by "then the Spirit of Jehovah came upon Jephthah." Divine impulse, Divine wisdom, Divine obligation are all implied. It is no longer a war whose main issues and movements are subject to fallible human conditions; it is really in God"s hands. He bears the blame, so far as his commands are observed. If the mode of warfare, etc. appear inhuman, it will be because our minds fail to grasp the tremendous importance of that righteousness of which they were the slow precursors and rude witnesses.
IV THE WAR IS CARRIED ON IN THE SPIRIT OF SELFSACRIFICE AND IMPLICIT DEVOTION. The vow of Jephthah shows this. He anticipates his return in victory, and the people"s enthusiastic welcome to him as their deliverer. Like Gideon, he will not accept this; it is Jehovah"s alone. To Jehovah, therefore, he vows of his own "whatsoever cometh forth (out) of the doors of my house to meet me." No gratification of self, therefore, could be the motive of such a campaign. If, on the other hand, there is not that repugnance to bloodshed displayed by Jephthah that might be looked for in a Christian leader, we must remember that the religious nature developed slowly in human history, and God chose his instruments not because they were perfect, but, such as they were, to bring on higher possibilities and a better time. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v30 (Jdg_11:30-31; Jdg_11:34-40)
JEPHTHAH’S VOW
(Jdg_11:30-31; Jdg_11:34-40)
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CRITICAL NOTES.— Jdg_11:30. Vowed a vow unto the Lord.] He looked entirely to Jehovah for victory (Psa_18:2; Psa_18:6; Psa_18:29, etc.; Psa_62:6-8; Psa_46:1-7; Psa_118:6-13; Psa_121:1-2). From first to last, He sees God’s overruling Providence preserving His church. He recognises this when treating with the elders of Gilead (Jdg_11:9-10), when he accepted the office of captain (Jdg_11:11), when he spoke of the past victories of Israel (Jdg_11:21; Jdg_11:23-24; Jdg_11:27), and now when about to contend with the enemy in battle (Jdg_11:30). As if by instinct he turns to his great refuge in the time of danger. The vow was an engagement that if God should put forth His power on his behalf he would offer something as a sacrifice, not only in acknowledgment of God’s goodness but of his own increased obligation to love and serve Him as his God.
If thou Shalt without fail deliver.] lit., If giving thou shall give. The doubling of the phrase, so common in the Hebrew, always implies additional strength of statement.
Jdg_11:31. Whatsoever cometh forth, etc.] Heb. That which coming forth shall have come forth—a doubling of the statement as in Jdg_11:30, and having the force of saying, “assuredly what comes forth, etc., shall be the Lord’s.” Many read whosoever, but it would be grammatically proper to read either way. The text does not determine certainly, whether a human being or a beast was present to the mind of the speaker. The rendering in the A.V. appears to be preferable, because it leaves the object entirely undefined, which was the real state of the vower’s mind. To get quit of the difficulty, some would render the ו by or, turning the copulative into a disjunctive. We cannot agree with Keil, who says that it never has this sense, for see Exo_21:15; 2Sa_2:19. It is, however, a rare use of the particle, and Keil’s statement, that it is to be taken here as explanatory, must be accepted as just. To offer up the object as a burnt offering is not an alternative to the consecration of it to the Lord, but an explanation of the manner in which the purpose of so consecrating it was to be carried out (see Bush). Another attempt to solve the difficulty is that made by Dr. Randolph, who would read the last clause—and I would offer (to Him) a burnt offering—an ingenious conjecture, but it simply amounts to the foisting of a meaning into the text, instead of taking one out of it. The suffix pronoun הוֹ added to the verb in Hebrew is always the objective to the verb, not to a preposition, unless that is expressed. We prefer the rendering given in the A.V. to any other.
Jephthah, we believe, was at this moment greatly agitated, under a sense of the vast responsibility which rested on him as having to “order the battle.” He was in deep waters and the floods were overflowing him. It would be a strong additional obligation to him to be the Lord’s, and to live to Him a more devoted life, were He but to give deliverance at such a crisis. As expressive of this felt obligation, there must be some outward sign. That sign naturally took the form of a sacrificial offering on the altar; but so flurried was he in spirit, that he could not make up his mind as to what the object should be. He therefore leaves it to God to “provide Himself with a lamb for a burnt offering.” The object was thus entirely indefinite to Jephthah’s mind.
Jdg_11:34. His daughter came out to meet him with timbrels.] It was customary, in those times, for the women to go forth to meet the conquerors on their return, with songs of joy and with dances (1Sa_18:6; Exo_15:20). A whole choir of maidens would doubtless come, but Jephthah’s daughter was the leader. She was his only child.] A term of special endearment (Zec_12:10; Gen_22:2; Gen_22:16). His wife might have had children by a former husband, but this was the only child whom he had. The phrase מִמִּבּוּ seems to mean “besides her,” in which case there must have been no other family in the household.
Jdg_11:35. When he saw her he rent his clothes.] He was completely taken by surprise. He had never imagined this as possible, when he made his vow. Whether he then had thought of any other human sacrifice, it is clear, it had never crossed his mind, that his own daughter might possibly be the victim. Indeed it suggests the doubt, whether he had the idea of any human sacrifice in his mind at all. Certainly nothing seemed to him more unexpected, or was farther from his thoughts, than that she whom “he most tenderly loved should be laid on the altar as a sacrifice unto the Lord.”
He rent his clothes.] He tore his clothes in anguish, the usual symptom of a distracted mind (Lev_10:6; Gen_37:29; Job_1:20). “Alas, my daughter! thou hast brought me very low, etc.”) Heb. Bowing thou hast made me to bow. The repeating of the word a second time gives empasis to the statement; as if he meant to say, my hopes are crushed; my spirit is broken; a blacker grief has come down on me than that from which I have just been delivered. Instead of returning to my home to enjoy peace, thou art become the occasion of more trouble to me than the Ammonites have been. As David was troubled by Absalom; or Jacob by his sons, when they sold their brother for a slave; or as the Saviour himself was troubled by his own people, the Jews, so Jephthah was now to find in his own daughter, the greatest trouble of his life—in perfect innocence on her part, and through rash presumption on his part.
“I have opened my mouth to the Lord, etc.” (Num_30:2; Deu_23:21-23; Psa_118:14; Psa_118:18; Psa_66:13-14). “I cannot revoke it.”
Jdg_11:36. Do to me according to that which hath proceeded, etc.] The whole conversation is not here given. At the close of Jdg_11:35 there appears to be a hiatus; at which point, Jephthah would explain to his daughter what he had done in the transaction between him and his God. In the full view of the sacrifice she was suddenly called upon to make, she uttered the noble words of this verse. She would doubtless take a little time to deliberate, that she might fully weigh the case; and then she shows how well she could rise with the occasion.
There is no wild screaming against the terrible fate that was so suddenly presented to her; no positive determination to resist for this once the excessive tax made on her filial obedience; no upbraiding of her father for his rash vow; no proposal to obtain a substitute; and no attempt to fly for her life to a foreign land. There is a calm willingness to accept the sad consequences of her father’s error, since now it cannot be altered, and a noble resolution to sacrifice all that was dear in life in the interests of God’s Church, and for the glory of God’s name. A whole cluster of virtues opens out in this beautiful character.
(1.) Filial dutifulness. “My father has done it; I will submit at once.”
(2.) Zeal for the cause of God. “I am nothing; the cause of God is everything.”
(3.) A complete renunciation of her share of worldly honours. “A fair morning dawns on others; I am willing that night should fall on me.”
(4.) Unselfishness. “The other maidens may continuue their singing and dancing; I accept the lot of the mourner, and the forlorn.”
(5.) Willingness to lose life itself at God’s call. “It is my God that calls me; I am ready to surrender every prospect I have in life to please Him.” Comp. the case of Isaac (Genesis 22).
Jdg_11:37. Let me alone for two months.] This would be said after some reflection. Even this proposal is mentioned as a request of her father. Mizpeh stood on an eminence. Hence it was proper to speak even of going down to the mountains. And bewail my virginity.] To be a wite and mother was the supreme desire of Israelitish women. Ever from the time that it was said, the great Messiah was to be “the seed of the woman,” and to be “born of a woman,” it was reckoned the blessing of Heaven to become a mother. In like manner to be barren, or to die childless, was regarded as a curse (Psa_78:63). Compare the cases of Hannah, Rachel, Sarah, and others. Perpetual virginity was among the Israelites a condition of deep reproach, as is strikingly pourtrayed in Isa_4:1; also in Luk_1:25; Jer_16:9; Jer_7:34; contrasted with Psa_127:3-5; Zach. Jdg_8:5.
Go up and down among the mountains.] Heb. go to, and go down, meaning—go to the mountains, and down to the valleys between them, to get seclusion from the world. To “bewail” is to weep over, and the cause of weeping was the perpetuation of her virginity. It is not said her sacrifice, which is important to notice. The word used comes from בָתַל a virgin, implying that she was to remain in a fixed state of virginity; and no mention is made of death.
Jdg_11:39. Did with her according to his vow.] Heb. he did to her his vow—i.e., fulfilled his vow in regard to her, but not a word as to the manner, except the clause which follows, “and she knew no man.” Had the original text been according to his vow, the natural interpretation would have been, that he offered her for a burnt offering. But the phrase “did to her his vow” simply means, that he carried his vow into execution, without saying in what manner he did so. He kept his word to his God. But he may have done so in the spirit of the meaning, though not in the letter. Had he done so in the letter, we should have expected, when the matter was so important, that the narrator would have said, “he executed his vow, and offered her for a burnt offering unto the Lord.” But in place of this, we have the statement, “he did his vow to her, and she knew no man.” This last statement looks like a finger pointing to what he actually did—in which case the interpretation would be, that she was devoted to a life of celibacy. Knew.] Perfect tense. Not had known. It refers to the future, not the past.
A custom in Israel.] Lit. an ordinance, or an established custom.
Jdg_11:40. Yearly.] Lit. from days to days, or from year to year (Exo_13:10). It was an annual practice.
To lament the daughter, &c.] The more correct translation would be to praise, or to celebrate the praises of—לתּיַּוֹר is only once used elsewhere in Scripture (Jdg_5:11), where it is translated “rehearse,” and could not mean “lament.” Some make it “talk with,” as if they condoled with her in her hapless state [Kimchi], This would imply that she was still alive. But if we take the more commonly received interpretation, “to celebrate the praises of,” it implies that something like a festival was kept. Analogous to this, the Greek Artemis, the virgin who went about alone, without companions, like the moon in the sky, had her praises celebrated by Greek maidens, because she lived in a state of virginity. In many places they kept festival with song and dance in her honour, not because she died as a virgin, but because her life was spent in virginity.
INTERPRETATION OF THE VOW
This, like many other questions in Scripture history, has been keenly contested for many centuries, without an explanation being arrived at in which all could agree. This is mainly due to the elliptical character of the account given. It is plain, that if only one or two sentences of information had been added, the haze would have been removed which now hangs over the narrative. But to retain that haze seems, for wise and holy reasons, to be intentional on the part of Him who gave the “Holy oracles.” Indeed, it appears to be a principle of the Scripture record, in many an important paragraph, to withhold from us some of the elements of the case narrated, and leave the points not given to be found out by inference from the details which are given. This leads the minds of the readers to the healthful exercise of examining more minutely all the recorded details, and sifting more carefully their exact meaning, gathering up the whole information and comparing part with part in the most thorough manner, so as to discover the unknown. It is a higher wisdom which conceals a part, instead of leaving nothing to be found out. one result is, a far more diligent and complete search of Scripture than would be made, if nothing were left to whet the appetite for discovery. Another result is, that Scripture becomes a Book of continual freshness, according to the great variety of lights and shades which fall on the page from the speculations of differently constituted minds.
But the enigma in Jephthah’s history, we humbly think, has been made more of a riddle than it really is; and, certainly, it has received a measure of discussion far beyond what the value of its moral teaching would justify; though that is not inconsiderable. Its interest, at first sight, lies in the touching and romantic character of the incident itself. It sheds also a strong light on the religious character of the two persons chiefly concerned; and we cannot wonder that the sacred writer should have thought, that the unflinching decision to adhere to the principles of true piety at any cost, on the part of both, was worthy of being recorded for everlasting remembrance. Looked at deeper still, an important lesson is taught, about the necessity of the heart faithfully examining itself before it ventures to be tried by the test of surrendering all that it best loves at the call of its God.
We shall inquire:—
1. Was it wrong to vow?
By a vow in such a case as that before us is meant, a solemn promise made to God, that, in consideration of some great deliverance granted by Him, the petitioner would acknowledge that the glory of the deliverance was His, and that out of deep gratitude, he would consecrate himself afresh to the love and service of God. It is making a free-will offering of one’s self to God, in a formal and solemn manner. It was customary that all offerings presented to God should be laid on the altar, and the burnt offering implied complete consecration. This was the form in which Jephthah meant to express his vow.
Such being the general meaning, how could it be wrong for Jephthah to vow? Some regard it as a mere bribe offered to God to secure His help in a great difficulty; others say, it looks like bargaining with God for His aid, and has a heathenish savour about it. We do not see much force in these objections. Is it not right to express gratitude to God for great deliverances wrought? If so, is it not right to express that gratitude by a fuller consecration of one’s self to Him in future, than has been the case in times past? And if this is right after the deliverance has been accomplished, how can it be wrong to promise the same thing beforehand, in the event of deliverance being granted? True, we should always be fully devoted to God, but when a new and special mercy occurs, is not that a good reason for a new and special self-dedication? By deliverance from an imminent danger our life is virtually given to us anew, and so furnishes a new reason for the consecration of our lives to His service. It amounts to giving new pledges of our lives to His service. It amounts to giving new pledges of our love and obedience.
The heathens did indeed vow. The mariners who were in the ship with Jonah, in their terror, made vows as well as offered sacrifices (Jon_1:16). An eminent Greek vowed to Minerva, on the occasion of Greece being invaded by Darius, that if she would grant to his country the victory, he would sacrifice on her altars as many he-goats, as would equal the number slain in the camp of the enemy. It was a common thing among the Romans to vow that, if the Divinity complied with the request of the offerer, he would do some signal service out of gratitude.
But it is to little purpose to know what were the customs of the heathen. It is sufficient for our guidance, that God has always approved of vows when rightly made, and has accepted them. He even lays down rules to guide us as to the manner in which they should be made. This puts the matter beyond dispute (Num_30:1-16; Num_6:1-12; Leviticus 27; Deu_23:21-23; Ecc_5:4). We have also several instances of pious people recorded, who vowed to the Lord in special circumstances, and were accepted. Jacob did so (Gen_28:20), Hannah, (1Sa_1:11), David frequently (Psa_61:3; Psa_66:13; Psa_116:16, &c)
The mere fact of making a vow in itself is not wrong, provided it is made in the manner God requires. It is indeed an act of deep piety.
II. What did Jephthah mean by his vow?
He seems to have had one great object in view. He wished to save precious interests which were put in great peril. It was an eventful crisis in Israel’s history. The good of the whole nation was involved in the decision which now trembled in the balance. Everything was on the point of being won or lost; should Ammon prevail, a long dark night of sorrow must inevitably overspread the land. Should victory be declared for Israel, the heavy incubus of years of oppression would be lifted up, and a joyful morning of liberty would dawn on the homes of the chosen people. The question was one of life or death to Israel, which really meant the rising or falling of the church of God. Was so sacred a thing as a vow of self-dedication to the Lord too solemn for such an occasion?
By making this vow he meant two things:—
1. He wished to ascribe all the glory of the salvation of Israel to the Lord. He knew there would be great rejoicings among the people, and that they would be ready to hail the victory with loud acclamations. There would be gifts and garlands, and dances; voices of song, and the sounding of timbrels. Jephthah will be celebrated and praised, and his name will go down in the lists of Israel’s mighty warriors. So now, he will at the outset take a decisive step to secure all the honour to Him to whom it was due. He presents himself and all that he has at the feet of Jehovah. And as a proof of this, he will lay on the altar the first object that presents itself on his return home. That object shall, like the first sheaf representing the whole harvest, stand for the whole property which God has given him, and indicate that all belongs to God. But his meaning went beyond this. He confessed that it was impossible to succeed without the help of his God—that “salvation belonged unto Him,” that only through Him “could they do valiantly,” and therefore that “their expectation was only from Him.”
2. He wished to put a new seal on his obedience. It is obvious that we can give nothing to God to enrich Him. All that we have is already His. “Of thine own have we given thee,” said the man who spake in name of the congregation that made the largest contribution ever laid on the altar for sacred purposes in the history of time (1Ch_24:14-16). We cannot add to God’s possessions by what we give (Job_22:2). Our gratitude therefore must find another mode of expression; and that which the heart itself instinctively suggests is deeper love and more implicit obedience. We understand Jephthah accordingly by laying an offering on the altar to mean that he bound himself to love his God more fully than ever he had done before, and in proof of that, to give Him a more faithful and conscientious obedience.
Thus far all appears to be not only right in itself, but most favourable as to the judgment we are to form of Jephthah’s character.
III. The choice of an offering left with God.
This is a critical part of the case, where care is needed to hold the balance even. The terms of his vow have been unduly subjected to a harsh criticism. Reference is made to the rude and barbarous age in which he lived, as an apology for him. He is spoken of as a half savage chief, or a bandit leader in a heathen country. He is supposed to partake somewhat of the fierce character of a robber chieftain, or an Indian warrior, from his long sojourn in a country where there was no fear of God, and where human life was cheap. He is also imagined to have lost the knowledge of the laws and institutions that were given by Israel’s God, and to be swayed more by heathen practices than by Divine precept. And, accordingly, he is credited with thinking of a human sacrifice to be laid on the altar, equally with an animal offering, should God so determine. And some go the length of saying, that he seems prepared to sacrifice his own daughter, if she were the object whom Providence might put in his way.
Nothing, we believe, of all that line of thought ever entered the mind of Jephthah—a man that lived continually in the presence of his God. Such evil suppositions arise from putting too hard an interpretation on the words he uttered when making his vow. We have already said on Jdg_11:31, that he had no well-defined conception before his mind as to what the object might be. We must make allowance for the overwhelming sense of responsibility that rested on him, while he was ordering his words, and, at the least, hold it probable that his thoughts never went the length of imagining that a human victim might be presented to him. Such a victim for a sacrificial offering had never been known in all Israel’s history; if we except the abnormal case of Abraham being called to offer up his son—an offering, however, which was never made. Neither we believe had Jephthah ever dreamt of such a thing in all his past life. It would, therefore, never occur to him to draw a sharp distinction between a human and an animal sacrifice, in the language which he used. All his thoughts seemed to be swallowed up by the purpose to offer any object that God Himself might choose; and so he uses the widest latitude of expression, “whatsoever cometh forth.” He has too much too think of to define his meaning to be, either HE who cometh forth, or THAT which cometh forth. He knew that a human sacrifice was condemned by the law of his God, and therefore never could have supposed, when the choice was left by him to God Himself, that He would choose such a sacrifice as that. How could He choose that, which instead of being pleasing was an abomination in his sight? If Jephthah thought of the matter at all, that must have been his thought.
Yet there was an error committed in the way he took to make choice of an offering. He was in fact both right and wrong.
(1.) He was right in his motive. His heart was full of desire to give all the glory to the God of Israel, and it seemed to him a more complete surrender of himself to God, if he should make God Himself the judge of the kind of offering he should make. He felt assured that he could make no improper choice, and that the best thing that he could do was to leave himself entirely in His hands.
(2.) He was wrong in not counting the cost. He did not consider that a vow once made must be carried out; for it was equivalent to a solemn assertion made in the presence of God, with the lifting up of the hands, and calling God to witness. It was, therefore culpably irreverent to promise anything in this manner, which had not been carefully weighed. No speaking at random is allowed before the Divine footstool (Ecc_5:2; Lev_10:3). It was well for him to say to his God, “I place all that I have before Thee—choose what Thou pleasest, and I shall give it up at once. I solemnly engage to keep my word.” But it was wrong to go that length, before he had carefully examined, whether his heart was prepared to give up its dearest object, at the call of his God. It was a similar rashness that induced Peter to say to his Master: “If it be Thou, bid me come to Thee on the water.” He soon began to sink, and so did Jephthah. The rule laid down by Christ Himself is, “If any man come to me and hate not father and mother, wife and children, brethren and sisters, yea and his own life, he cannot be my disciple.” Similarly, He says, “He that loveth son or daughter more than Me is not worthy of Me.” It was trifling with God for Jephthah solemnly to profess to do that at His call, which he had never settled it with his heart to do.
As Jephthah puts it there was no reservation. Anything which he had in the world God might choose, and he would yield it up. This was true piety, but it was a terrible risk for a human heart that did not know its own weakness.
IV. The choice being: left with God, He chooses the best.
Everything that happens is of God’s ordering. It was He who arranged in His Providence that Jephthah’s daughter should be the object to go forth to meet him on his return, instead of any member of his flocks or herds. A solemn promise had been made, as the price of a great deliverance asked, and God virtually says, “I have given you all you asked—the salvation of the whole people of Israel; now, therefore, I ask that you give me your daughter in return.” This was an overwhelming surprise, and most harrowing to a father’s feelings. Yet by two considerations it is justified. It was simply deciding according to Jephthah’s own terms, which kept back nothing, but permitted anything even the best, to be taken. Also, when the choice was left open, it was right that the best should be given to God. This was simply His due. It would have been wrong for Jephthah to have said that he loved the creature better than his God. It was reasonable to give up to God the most precious jewel he had; for all that he had, his daughter included, had been given him by God.
V. The selection is made to test Jephthah’s character.
This is proved by the simple fact, that a human sacrifice could not be acceptable to Jehovah. It was condemned as one of the worst iniquities of the nations, that were driven out of Canaan, because of their enormous wickedness (Deu_12:29-31; Lev_20:2-3; Deu_18:10; Deu_18:12). Such a thing as a human sacrifice, is expressly declared to be an abomination to the Lord, nor was such a thing ever heard of in Israel, until the times of Ahaz and Manasseh, not even in Jezebel’s time. We cannot therefore for a moment suppose, that God would now take delight in seeing any human sacrifice from Jephthah’s house laid on the altar as a burnt offering before Him. It must have been with another intention that He put his daughter in the way. He meant, we believe, to put Jephthah to the test, whether, when now he had put himself entirely in God’s hand, he would yield up his very best to his God, without a murmur when called upon to do so.
There is only one other instance in the whole of Israelitish history where a human victim was laid on the altar for immolation by God’s command, and that, we are expressly told, was to test the character, or try the faith and obedience of the offerer (Gen_22:1-2). But to show that actual immolation was not intended, we are informed that, at the extreme moment, Abraham was kept back from slaying his son, by the appearance of an angel from Jehovah, charging him not to proceed farther, for the purpose of the command was gained by his showing his willingness to comply with it (Gen_22:10, &c.). In like manner, an opportunity is afforded to Jephthah here, to show whether he was willing to sacrifice the dearest object he had on earth at the call of his God. Could he say, “There is none on earth I desire besides thee”? Having shown his willingness to go this length, and not even to withhold his only daughter from his God, the purpose was served, and, we believe, the actual burning on the altar was not permitted. If he had gone farther, it would have been a complete solecism in the entire history of God’s people. There is nothing to justify it on any side, but much to condemn such an act. It is against the whole spirit of the divine law, which treats human life as sacred, and which, as we have said, condemns human sacrifices as among the most atrocious crimes of the heathen nations. Looked at in itself, indeed, it is difficult to distinguish it from the act of murder, taking the life of a fellow creature, and that, not only without asking her consent, but it was for a father to imbrue his hands in the blood of his own daughter, whose life he was bound by the strongest obligations to preserve! What pleasure could God take in such an offering, where so many of His laws were violated?—the law of parental love, the duty of parental protection, the great moral commandment “Thou shalt not kill,” and the peremptory prohibition of human sacrifices.
VI. The vow was fulfilled in the spirit, not in the letter.
This is not expressly said. But the account is manifestly elliptical; for it is not said that Jephthah informed his daughter what his vow actually was. Yet it is obvious, that he must have informed her, for her whole action implied that she knew. In like manner we are not told, that the letter of his vow was exchanged for the spirit, though that seems to be the only possible way in which it could have been acceptable unto God. The very fact, that to lay a human victim on the altar as a burnt offering to God, is so entirely opposed to divine requirement, as well as to Israelitish practice, ought of itself to be sufficient, without any express statement, to make us believe that the vow could not be carried out in the letter. It is indeed alleged, that his vow required him to put his daughter to death in the manner which is done to a victim laid on the altar. For did he not solemnly vow, that the object who might meet him from the doors of his house on his return “would surely be the Lord’s, and he would offer it up for a burnt offering”? Also in Jdg_11:39 is it not expressly said, that “he did with her according to his vow which he had vowed”? Many think these statements conclusively prove, that she was offered on the altar for a burnt offering. In this opinion we cannot acquiesce, for these reasons:—
(1.) The idea of a human sacrifice was not in his mind when he made the vow. It is clear from his intense surprise, and overwhelming grief, that the thought of his daughter being the victim never entered his mind. It was also matter of fact, that the laying of a human victim on the altar was unknown in the history of God’s people. In Jephthah’s conceptions, it was taken for granted, that the victim would be an animal. He knew of no other in the past, and could never imagine anything else now. Had he thought of the possibility of a human victim, it is not likely he would have spoken of offering it as a burnt offering, contrary to all experience, and in face of the fact, that such an offering was as abomination to God (Jer_7:30-31; Deu_12:30-32). He might be wrong, and we think he was wrong in expressing himself indefinitely, so that the language would apply to any object, whether human or animal. But we believe he thought only of such an object as could properly be laid on the altar. The meaning he attached to his vow we apprehend was this:—“The object that comes to meet me on my return, if it be suitable for laying on the altar, I will offer it for a burnt offering.”
(2.) No vow could make that well pleasing to God which was already sinful. The obligation is indeed strong to pay that which we have vowed (Ecc_5:4-5). But that applies only to things which are lawful. Beyond that limit, the rule does not hold; for no vow of ours, however solemnly made, can make that which God condemns cease to be a sin. And if it be a sin we dare not commit it by way of fulfilling our vow. To do so would only bring down the Divine frown. God’s will is always the highest law, and overrides every other law. Jephthah could not carry out his vow literally towards his daughter, without doing a thing which was an abomination to Jehovah. Yet, in so far as it could be done, consistently with what God approved of, he was bound to fulfil it, that is, not in the letter, but in the spirit.
(3.) The kind of vow which he made did not absolutely require a literal fulfilment. The Hebrew word used in Jdg_11:30 is not cherem but neder. The former denoted a devotement to destruction, and was accompanied by an anathema, or execration. There was no power of redemption from this vow (Lev_27:28). When it applied to animals, it meant that they were devoted to destruction; or to things, that they were to be utterly consumed with fire, or to be held exclusively reserved for God in their use for all time coming. When it applied to persons, it was usually to the enemies of God, or the heathen, such as the Canaanites, the Amalekites, and all aliens (Deu_13:12-18; 1Sa_15:33; Num_21:2-3). The neder implied a milder vow. It meant simply the bringing of any offering to God, and dedicating it to Him, such as lands, tithes, beasts, both clean and unclean. These might be redeemed at a certain rate. In the case of a female, it was 30 shekels of silver (Lev_27:4). It is this word which is employed here. Neder, indeed, is a generic word, and includes cherem, but the very fact that the former word is used and not the latter, leaves room for supposing that there might be a fulfilment in the spirit, apart from the letter of the vow.
(4.) In fact he did fulfil his vow, but the manner in which he did so is not recorded. Our A.V. says “he did with her according to the vow which he had vowed.” but the original has it, “he did to her the vow which he had vowed.” The words “according to” are not in the Hebrew. The averment made there is simply that he accomplished his vow without saying in what manner. Looking a little closer, what is the substance of meaning in the phrase, “I will offer it up for a burnt offering?” It is not the mere act of slaying, or burning the victim we are to look at, but at what that implies. Ceremonialism was nothing in itself, but the meaning it expressed was most important. The meaning here in substance is, that the object so offered is entirely and absolutely devoted to God, so that it cannot belong to any one else but Him. All connection is cut off from the world around. If then this substance of meaning expressed by the vow can be fulfilled in some other way on Jephthah’s daughter, than by immolation, which would be the breaking of a Divine command, it is natural to expect that that other way would be chosen. And if so, it would still be true that he had kept his word to his God in the only way he lawfully could.
That mode, we believe, was by devoting her to perpetual virginity. This meant directly the cutting her off from the possibility of marriage, and so removing the principal link by which she might be bound to the world. But indirectly, it meant also the removal of all other links by which she might be bound to all other objects, that she might be reserved for God alone. She was thus set apart exclusively for God. A husband, a father, and relatives, were to be as nothing to her, because of the completeness of her consecration to God. To suppose that this was the form which the fulfilment of the vow took, is no mere fancy. For though we are not told it in so many words, in the narrative, neither are we informed that he placed his daughter as a bleeding victim on the altar. On the mode of fulfilling the vow, the record is silent, the fact that he did fulfil it is explicitly stated. But we are informed that what she bewailed for two months was her “virginity.” On this emphasis is put. Why not bewail her impending sacrifice, if sacrificed she was to be. If she were so soon to die, it would be of small consequence to her whether she should die a virgin or not. But if she were bound by a sacred law to a life-long virginity, it would be reckoned to her a perpetual reproach, in view of the stigma put upon it by Israelitish society.
Besides, when it is related that he fulfiled his vow upon her, it follows in the same sentence, “and she knew no man” which naturally means, it was in this way that the vow was performed. She was never married “Her life was dedicated to the Lord as a spiritual burnt offering, in life-long chastity.”—(Keil).
To put the tense into the pluperfect as some do, and say “she had known no man” is a gratuitous gloss, for which there is no warrant. The whole statement means that he fulfilled his vow through the fact that she knew no man.
Other arguments confirm this interpretation.
(a.) To be given up to a life of perpetual virginity served the purpose equally well with immolation on the altar. It ought to be remembered what the purpose of the sacrifice really was. It was to express the offerer’s entire consecration of himself to the Lord. This he would symbolise by bringing forward an animal as a substitute, and offering it as a whole burnt offering in his stead. But when, to his surprise, it was a human victim that was brought to him, he presents her as an object to be separated from the world, and dedicated wholly unto God for the term of her natural life. There could hardly be more complete consecration to the Lord for any daughter of Israel, than to remain unmarried, and without the prospect of maternity, to be shut out from all society, and to lead a life of solitude and seclusion.
(b.) Human beings were to be redeemed, not sacrificed, when presented to God. (Exo_13:12-13 with Exo_13:15, Exo_34:20; Num_18:15.) Jephthah’s daughter was his first-born. After the first explosion of grief, it would soon occur to Jephthah himself, as well as to those around him, that the same thing could not be done with a human, as with an animal, offering. But to make good the vow, something must be done to the object that met him at the door of his house on his return. To appoint her to perpetual virginity, and lifelong shutting out from the world, would either naturally be suggested to their own minds, or would be dictated by Heaven as a fitting course to take in carrying out the spirit of the vow. She would thereby become dead to the world, and so it would be equivalent to an actual immolation.
(c.) If she were to die, why should she ask to spend two months on the mountains? When she manifestly loved her father so well, and was so thoroughly beloved by him, it seems unnatural for her to ask to be separate from him for two months. We would rather expect that they would both be too anxious to spend the time in each other’s society, and think it all too short.
(d.) If she were to die, why seek to the mountains at all? The same tears might have been shed at home. But it was her virginity that she was to bewail. “She was to remain a bud that had not been allowed to unfold itself, being prevented not by death but by life.” “Lamentations about her virginity could not be uttered in the town, and in the presence of men. Modesty required the solitudes of the mountains for these. Only in sacred silence does the virtuous heart of the maiden pour out its lamentations of love.”—(Cassel).
(e.) The act of Jephthah is not disapproved by God, but on the contrary seems to be recorded to his honour. The smaller transgression of Gideon is recorded with an express word of censure (Gen_8:22). “Which became a snare to Gideon and his house.” Yet here is no word of disapprobation, but on the contrary, the tale ends with a celebration of praise to the daughter of Jephthah for many a long year thereafter. If a human sacrifice had now been offered, why should not the brand of reprobation have been put upon it, as is done everywhere else when it is mentioned in scripture?
(f.) If Jephthah had been guilty of such a scandal, why is he held up as a pattern of faith and an eminently godly man? There can be little doubt that the men in that list were men of God and heirs of salvation, though they had their imperfections and their sins. But the presumption is always against a really good man being deliberately guilty of violating a solemn rule laid down by his God. And Jephthah’s name stands in that honoured list (Heb_11:32).
(g.) Once more. If sacrifice there was, it is difficult to explain how it could have been performed. Burnt offerings, those cases where the animal was first put to death, and then had its body burned on the altar, could only be lawfully presented on the altar at the tabernacle, or before the ark by the priests, unless when some extraordinary occurrence in Providence had taken place, which did not apply here. But could any priest of the whole number be found, with boldness enough, to commit such an offence against the jealous God of Israel, as to immolate a human being on the altar? And Jephthah was no priest, so that he could not officiate in doing such a work himself. Shiloh, where the tabernacle was, was in the tribe of Ephraim, a part of the land whither Jephthah was not very likely to go, when the feeling was so hostile between him and the men of that tribe. “If then, there is the best reason to believe that such an offering was not made by the high priest, nor by any priest—that it was not made by Jephthah himself, and that it was not made at Shiloh, the appointed place of sacrifice, what reason is there to suppose it was made at all?”—(Bush).
PRACTICAL LESSONS
(Jdg_11:30-31; Jdg_11:34-40)
I. It is possible for the highest religious principle to exist, with irreligion in its worst forms all around it.
Jephthah’s character is the proof. Who can doubt the sterling principle of the man who, at the first overwhelming revelation of the price he would have to pay for fidelity to his God, nobly said, “I will rather sacrifice the dearest object I have on earth than take back my word to my God.” Not that he loved his daughter less than human instinct prompts, but that he loved his God more. Yet he lived for many years beyond the confines of Israel, with no fearers of the true God around him, no worship of the God of Israel observed, but His laws transgressed, and other gods served instead! This was worse than even the position of David, who lived for a shorter time an outcast from his people, and was not so entirely an outcast, being often within the boundary of the sacred land, and having some partial access to its privileges. Yet Jephthah was full of the law of his God, if we may judge from this chapter, had the fear of God constantly before his eyes, and made no great decision in life without His approbation.
The Divine promise was fulfilled to him, “I will keep thee in all places whither thou goest,” not only from temporal dangers, but from spiritual contamination. Jesus himself living in a world of sin knew no sin, and He is able to make any one of those who accept Him as their Redeemer, to live a “holy and harmless” life, “separate from sinners.” Temptations when firmly resisted tend to strengthen the character. Greater resolution is required in adhering to one’s principles. When a man has to battle with a fierce wind as he proceeds on his course, the more he sets his face to contend with it, his muscles, his nerves, and his whole constitution become strengthened. Wherever we are, we may always live near to God.
II. The human will never bends to the Divine will at a loss.
This is illustrated by the case of both father and daughter. In both, we see straightforwardness and decision of character, and when what seems like a towering rock rising up in their path, neither of them thinks on that account of “going back.” They will sacrifice every thing for their God—the father, his dearest treasure on earth; the daughter, her whole interest in life. Each bows to the Divine will; and are they the losers? Of much of earthly comfort and pleasure they may be, and were really, deprived, but that was far more than made up by inward peace with God during life, a high reputation for loyalty to their God in future ages, and a true immortality of fame beyond death and the grave. They lose the lesser joys of time, the indulgences of the body, but they gain a high moral fame in the estimation of all the holy and good to the end of time. In the world to come the gain is unspeakably glorious. The highest piety of the creature is to have no other will but that of its God. That will, will never disappoint in the long run, even where great sufferings intervene (Rom_8:18; Joh_14:27; Joh_16:33; 1Pe_1:6-7). It is a Christ-like spirit that can say, with a bitter cup in the hand, “Not my will, but thine be done!”
III. It Is oftentimes love that dictates our severest trials.
Why not say always? “Whom the Lord loveth He chasteneth” is one of the familiar Christian experiences that go without saying. Jephthah’s daughter shone out all at once as a star of the first magnitude, just the moment before it seemed to become extinguished. But it is one of those lights that never can be extinguished. It has shone for 3,000 years and it shines still, nor will it cease to shine so long as high moral virtue and spiritual beauty in the sight of Heaven, continue to be admired. But, before her great trial, this beauty of character was unknown. It was the great sacrifice she was called on to make that made her famous, because she rose with the occasion. She was like those who were unknown—
“Till persecution dragged them into fame
And chased them up to heaven.”
If we, by the grace of God, but do the same, we shall find that our mountain waves of trouble are the very things that raise us nearer to heaven. To all eternity will the afflicted Christian, who has profited by his affliction, have reason to bless God that He sent the affliction, because of the immense accession it brings to his spirituality of mind, and heavenliness of character.
IV. The closest ties of the earthly state are often suddenly ruptured without notice given.
The father in this case never intended for a moment to create the risk of losing his daughter by the vow he made, nor did he imagine it could by possibility have any such effect. Yet this separation came all in a moment, nor could it be avoided. Many parents strive hard to build up bright prospects for their children. They spend a fortune to get them well fed and well clad, to make their home comfortable, to supply them with all the conditions of good health, to get them well married and hopefully started in life, and to do all that can be done beyond themselves to advance their health and happiness. Yet, at any moment, God has a thousand means before him for breaking the brittle thread of life, were He so minded. The truest wisdom, therefore, is for father and daughter, and all members of family circles, to strive to become one in the Lord Christ. That tie once formed nothing can break. And when sudden rupture is made of other ties, that link of connection will only come out firmer than before, and prove that the union is still stronger on the other side of death than now, and will last for ever.
V. “Works of righteousness are always satisfactory in the retrospect.
They are always fresh and green, because possessed of moral or spiritual excellence in themselves, and they are always accompanied by peace of conscience. “They make us not ashamed.” We can look back on them for ever, and never regret having done such works. All our regrets will be, that we did not strive more earnestly for that strength from on high, through which such works can be done. They are works that bear the light of day, which no one made after the image of God shall ever regret to have done. They will always have the smile of heaven upon them.
VI. Vows should first be settled with the heart, before they are brought out in form.
It ought never to be forgotten that we have to deal with a heart-searching God, and that every service rendered to Him, in order to be acceptable, should arise from a well-considered purpose of the heart. Vows are the free-will offerings of the heart unto God, prompted by a consideration generally of some special act of His goodness. In them the soul steps forward, and solemnly pledges itself to a greater degree of loyalty and obedience to its God. This to be acceptable implies great reverence before God. It is no time for trifling, or incoherent speech. The heart ought to weigh well with itself, whether it is prepared to make this valuable offering, or perform that important service, before it come forward in due form to enter into a special engagement.
“Just prior to the issue of the September proclamation of liberty to the slaves in the United States, the President opened the business of the Cabinet-meeting by saying, that the time for announcing the emancipation policy could be no longer delayed. Public sentiment would sustain it, many warm supporters demanded it, and (speaking in a low tone) I have promised my God that I will do it. On being asked by Mr. Chase, whether he correctly understood him, ‘Yes,’ he replied, ’I have made a solemn vow before God, that if General Lee were driven back from Pennsylvania, I would crown the result by the declaration of freedom to the slaves.’ He issued his proclamation, and four million slaves became free men.”—Chase.
“Vows are easily made, but more easily broken. A sea captain, while resting on a single plank in the wide ocean, vowed to devote his life to God if he should be saved, but he forgot his vow as soon as his feet were on the solid earth. If a child is sick, his ungodly father may vow amendment of life, and attention to the word of God, on condition that the son recovers. Sometimes real conversion follows, but more frequently the person soon returns like the sow that is washed to her wallowing in the mire.”
“The Archbishop of Cologne, being asked by the Emperor Sigismund how to reach true happiness, replied, ‘Perform when thou art well what thou didst promise when thou wast sick.’ ”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v29 Jephthah seems to have been judge only of northeast…
Jephthah
Jephthah seems to have been judge only of northeast Israel.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v29 Jephthah, after his Victory, Keeps His Vow
Jephthah, after his Victory, Keeps His Vow
v. 29. Then the Spirit of the Lord came upon Jephthah, and he passed over Gilead and Manasseh, through the entire country east of Jordan, in order to muster as large an army as possible, and passed over Mizpeh of Gilead, to Remote in Gilead, with his entire army, to join that already assembled in camp at that place, and from Mizpeh of Gilead he passed over unto the children of Ammon, he attacked them in battle.
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v. 30. And Jephthah vowed a vow unto the Lord and said, If Thou shalt without fail, most assuredly, deliver the children of Ammon into mine hands,
v. 31. then it shall be that whatsoever cometh forth of the doors of my house to meet me when I return in peace from the children of Ammon, after having gained the victory over them, shall surely be the Lord’s, and I will offer it up for a burnt offering.
v. 32. So Jephthah passed over unto the children of Ammon to fight against them; and the Lord delivered them into his hands.
v. 33. And he smote them from Aroer, the northern city of this name, even till thou come to Minnith, a city not far from Heshbon, even twenty cities, and unto the plain of the vineyards, Abel Keramim, whose location is not known, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. Jephthah’s victory was a deed of faith.
v. 34. And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels, castanets, and with dances, an expression of highest joy, a springing and leaping for happiness; and she was his only child; beside her he had neither son nor daughter, he lavished upon her as his pet, the darling of his household, all the affection and devotion of a heart that had long been lonely.
v. 35. And it came to pass, when he saw her, that he rent his clothes, as a sign of deep distress and mourning, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me, literally, "Deeply hast thou caused me to bow, and thou alone art distressing me," unwittingly causing him the depest agony; for I have opened my mouth unto the Lord, and I cannot go back, he could not make his vow unsaid.
v. 36. And she said unto him, in a most beautiful and, at the same time, a most profoundly pathetic manner, My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon. Jehovah had hearkened to Jephthah in giving him the victory, and so he must, in return, unfailingly keep his vow. The entire narrative is full of delicate and tender touches.
v. 37. And she said unto her father, Let this thing be done for me: let me alone two months, so long he should delay the paying of his vow, that I may go up and down upon the mountains, far from the haunts of men, and bewail my virginity, I and my fellows, for by the vow of her father she was destined to perpetual virginity, one of the saddest lots that could befall a daughter of Israel, the only child, moreover, through which the house of her father could be continued.
v. 38. And he said, Go. And he sent her away for two months; and she went with her companions and bewailed her virginity upon the mountains.
v. 39. And it came to pass at the end of two months that she returned unto her father, who did with her according to his vow which he had vowed, by consecrating her to the service of the Lord, Exo 13:12; Num 18:15, as one of the women serving at the door of the Tabernacle, Exo 38:8; 1Sa 2:22; and she knew no man, the vow of her father denied her the married estate, and she had agreed to that vow. And it was a custom in Israel
v. 40. that the daughters of Israel went yearly to lament the daughter of Jephthah, the Gileadite, four days in a year, celebrating her in songs, in a festival, of which nothing further is known. That, then, was the sacrifice of Jephthah’s daughter: she had to leave the house of her father and was deprived of the right to marry, her fate being at that time unparalleled in Israel. It should be noted that this story affords no basis of proof for the unnatural system in vogue in convents, especially since the motive was entirely different.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29, 32 the Spirit of Yahweh came on Jephthah
the Spirit of Yahweh came on Jephthah
This is an idiom which means that the Spirit influenced Jephthah's decisions. AT: "the Spirit of Yahweh took control of Jephthah" (See: Idiom)
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he passed through Gilead and Manasseh ... from Mizpah of Gilead
Jephthah passed through these places enlisting men for his army to go to war with the people of Ammon. The full meaning of this can be made clear. AT: "he gathered men for his army as he passed through Gilead and Manasseh ... from Mizpah of Gilead" (See: Assumed Knowledge and Implicit Information)
I will offer it up
This is an idiom which means to give something as an offering. AT: "I will offer it to you" or "I will sacrifice it to you" (See: Idiom)
translationWords
Holy Spirit
Yahweh
Jephthah
Gilead
Manasseh
Mizpah
Ammon
vow
peace
burnt offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.