EXPOSITION
Then the Spirit of the Lord came upon Jephthah, as upon Othniel, upon Gideon, and upon Samson (Judges 3:16; Judges 6:34; Judges 13:25; Judges 14:19; Judges 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 (Judges 10:17; Judges 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 verse 32, which takes up the thread of the narrative.
And Jephthah vowed a vow. This verse and the following go back to relate something which preceded his passing over to the children of Ammon, viz; his rash and unhappy vow. This is related, as so many things in Scripture are, without note or comment, and the reader must pass his own sentence upon the deed. That sentence can only be one of unreserved con- detonation on the part of any one acquainted with the spirit and letter of the word of God. Many attempts have been made to show that Jephthah only contemplated the offering of an animal in sacrifice; but the natural and indeed necessary interpretation of the words shows that he had a human victim in mind. He could not expect any but a human being to come forth from the doors of his house, nor could any but a human being come forth "to meet him"—a common phrase always spoken of men (Genesis 14:17; Genesis 24:65; Exodus 4:14; Exodus 18:7; Numbers 20:20; 1 Samuel 25:34, etc; and below in 1 Samuel 25:34). Obviously, in the greatness of his danger and the extreme hazard of his undertaking (Judges 12:3), he thought to propitiate God's favour by a terrible and extraordinary vow. But if we ask how Jephthah came to have such erroneous notions of the character of God, the answer is not far to seek. Jephthah was "the son of a strange woman," probably, as we have seen, a Syrian (Judges 11:1-7, note), and had passed many years of his life as an exile in Syria. Now it is well known that human sacrifices were frequently practised in Syria, as they were also by the Ammonites, who made their children pass through the fire to Moloch, and it cannot surprise us that a man brought up as Jephthah was, and leading the life of a freebooter at the head of a band of Syrian outlaws, should have the common Syrian notion of the efficacy of human sacrifices in great emergencies. His language, indeed, about Jehovah and Chemosh in Judges 11:24 savoured of semi-heathenism. Nor is it any valid objection that we are told in Judges 11:29 that "the Spirit of the Lord came upon Jephthah.'' The phrase does not mean that thenceforth he was altogether under the guidance of the Holy Spirit, so that all that he did was inspired by the Spirit of truth and wisdom, but that the Spirit of the Lord inspired him with extraordinary strength and power for the great task of leading Israel to battle against the Ammonites. And I will offer. The rendering suggested by some, or I will offer, meaning, if the first. comer is a human being he shall be the Lord's, or if it is an animal I will offer it as a burnt offering, is wholly inadmissible.
So Jephthah. The narrator takes up again the thread of the narrative, which was interrupted at Judges 11:29, the words he passed over up, to the children of Ammon being repeated.
From Aroer … to Minnith. The Aroer here mentioned seems to be that in the tribe of Gad (Numbers 32:34; Joshua 13:25), now Nahr Amman. Minnith is thought to have been situated four Roman miles from Heshbon, on the road to Rabbah of the children of Ammon, afterwards called Philadelphia. It was called Manith in the time of Eusebius. The plain of the vineyards, better taken as a proper name, Abel-ceramim. The site is not certainly known. Eusebius speaks of two Abels, both fertile in vineyards, one seven Roman miles from Rabbah, which is probably the one here meant.
To his house. Soever. 11. His only child (Je'hid)—the same term as is applied to Isaac (Genesis 22:2). Eusebius says that Cronus sacrificed his only son, who on that account was called Jeoud, which in the Phoenician tongue means an only son ('Prep. Evang.,' Judges 4:17).
Thou hast brought me very low—literally, thou hast thoroughly bowed me down, i.e. with sorrow. I cannot go back. A forcible illustration of the evil of rash vows. He who makes them is so placed that he must sin. If he breaks his vow, he has taken God's name in vain; if he keeps it, he breaks one of God's commandments. So it was with Saul (1 Samuel 14:24, 1 Samuel 14:39-9), with Herod (Mark 6:23); so it has often been since with those who have made unauthorised vows, and who in attempting to keep them have fallen into deadly sin.
My father, etc. See Numbers 32:2. The touching submission of Jephthah's daughter to her unnatural and terrible fate, while it reveals a most lovable character, seems also to show that the idea of a human sacrifice was not so strange to her mind as it is to ours. The sacrifice of his eldest son as a burnt offering by the king of Moab, some 300 years later, as related 2 Kings 3:27; the intended sacrifices of Iphigenia and of Phrixus in Greek mythology; the sacrifices of children to Moloch, so often spoken of in Scripture; the question in Micah 6:7, "Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?" the Phoenician custom mentioned by Sanchoniatho (quoted by Porphyry), of sacrificing to Saturn one of those most dear to them in times of war, pestilence, or drought; the yearly sacrifice at Carthage of a boy chosen by lot, and many other examples, prove the prevalence of human sacrifices in early times, and in heathen lands. This must be borne in mind in reading the history of Jephthah.
And bewail my virginity. It is a striking evidence of the strong desire among Hebrew women to be mothers, as seen in Sarah, Rachel, Hannah, and others, that it was the prospect of dying unmarried which seemed to Jephthah's daughter the saddest part of her fate. So in Psalms 78:63, their maidens were not given to marriage is one of the items of the misery of Israel (see too Psalms 78:39).
Who did with her according to his vow. Nothing can be more express than this statement. In fact, except the natural horror we feel at a human sacrifice, there is nothing to cast the least shade of doubt upon the fact that Jephthah's daughter was offered up as a burnt offering, in accordance with heathen notions, but, as Josephus says, neither "conformably to the law, nor acceptably to God." Most of the early Jewish commentators and all the Christian Fathers for ten or eleven centuries held this view. Luther's comment is, "Some affirm that he did not sacrifice her, but the text is clear enough." She knew. Rather, she had known.
The daughters of Israel, etc. No other trace of this custom, which was probably confined to Gilead, remains. To lament. The word rather means to praise, or celebrate, as in Judges 5:11 (rehearse).
HOMILETICS
Human perverseness embittering the sweet cup.
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
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 pre-eminently 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 SELF-SACRIFICE 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.
Judges 11:30, Judges 11:31, Judges 11:34-7
Jephthah's vow.
What it involved has been much disputed. But the wording of the vow certainly admits of an interpretation consistent with the highest humanity. The object is expressed neutrally, as being more comprehensive; but there is a distinction introduced into the consequent member of the sentence which shows that regard is had to a dual possibility, viz; of the object being either personal or otherwise. If the former, he or she was to be "Jehovah's," an expression unnecessary if it was to be made a burnt offering, and which could only mean "dedicated to perpetual virginity or priesthood." If the latter, he would "offer it for a burnt offering." It bears out this that his daughter asks for two months "to bewail her virginity." The inference is imperative. It was not death, but perpetual virginity, to which she was devoted. In this vow we observe—
I. THE SPIRIT OF CONSECRATION IT EVINCED. Its meaning was evident. Jehovah was the true Judge and Deliverer of Israel. His, therefore, should be the glory when Israel returned in victory. There was to be no diverting of honour from him to Jephthah. A sacrifice, therefore, should be made before all men to acknowledge this. But as Jephthah is the person most in danger of being tempted to forget God's claim, he himself gives anticipatively of his own, and of his own, especially, which might be considered as specially for his honour. It was a "blank form" to be filled up by Providence as it would.
II. THE UNEXPECTED FORM THE SACRIFICE ASSUMED. How it astonishes men when God takes them at their word! Not that they do not mean what they say, but they do not realise all it implies. God ever does this that he may educate the heart in loving sacrifice, and reveal the grandeur and absoluteness of his own claim upon us.
III. THE GRACE THAT INVESTED IT from—
1. The mutual love of parent and child. They both sorrow because she is an only child, and they are all in all to one another. It was a keen, real sacrifice.
2. The unquestioning and cheerful obedience of the child. Like Isaac and Christ.
3. The unwavering fidelity of Jephthah to his vow. It was the wisest course, and the one that proved best the fidelity and infinite love of God. There was sorrow, but who will say that there was not a compensating blessedness in the act, and a "more exceeding weight of glory" in the ages to come? This is what God expects. Have we ever vowed to him? If so, have we paid our vows? Negligence in this matter will explain much that distresses and perplexes us. Honesty towards God—how few practise it! Yet this is the true proof of him (Malachi 3:10).
IV. HOW AN ABSOLUTE PERSONAL SACRIFICE MAY BECOME A NATIONAL IDEAL AND ATONEMENT. The circumstances were such that all Israel sympathised with the act of self-devotion. It fell in with the national mood and carried it to heroic pitch. The "custom in Israel" shows how profoundly the spirit of the people had been touched. The maiden offered to Jehovah is adopted as the offering of her people, a vicarious sacrifice of their repentance and faith. So does the Lord Jesus, the Son of God, become the world's atonement (2 Corinthians 5:14, 2 Corinthians 5:15).—M.
HOMILIES BY W.F. ADENEY
The Spirit of the Lord.
I. THE SPIRIT OF THE LORD IS NOT A MERE INFLUENCE, BUT A LIVING PRESENCE. It is taught throughout Scripture that God does not only bestow graces, but also comes personally into our souls (John 14:16, John 14:17). This Divine presence may not be perceived by the senses, as in the visions of the dove (Matthew 3:16) and of the cloven tongues of fire (Acts 2:3). It need not give rise to any ecstasy or visible excitement, as in the case of the Corinthian Church (1 Corinthians 14:2). It may be without the immediate consciousness of the subject. But it will be proved by its effects.
II. THE SPIRIT OF THE LORD COMES UPON A MAN TO INSPIRE HIM FOR SERVICE. God does not simply inhabit a man as a temple; he infuses his life into the very being of the man; transforms, elevates: enlightens, strengthens. Thus Jephthah found the Spirit to be the source of his power for battle. God's Spirit is always the spring of the Christian's highest energies. It is foolish to attempt to do any good work without the aid that is given by the indwelling power of God.
III. THE SPECIAL FORM OF THE INFLUENCE OF THE SPIRIT OF GOD WILL BE DETERMINED BY THE CAPACITIES OF THE RECIPIENT AND THE REQUIREMENTS OF HIS WORK. There is a variety of gifts.
1. God's Spirit affects us differently, according to our natural differences. To the thoughtful man he is a spirit of understanding. To him who hungers and thirsts after righteousness he is a spirit of holiness. To the sympathiser, the comforting friend, he is a spirit of love. To the active worker he is a spirit of power.
2. God's Spirit also affects us differently according to the needs of the times. God does not waste his influence; he adapts it to requirements. Therefore we must not think that his Spirit is less with us than with men of old because the manifestation is different, nor that he is less with those who have not the form of spiritual influence which we esteem most than with those who possess it (1 Corinthians 12:6).
IV. THE SPIRIT OF THE LORD DOES NOT ANNIHILATE THE INDIVIDUAL CHARACTERS OF MEN. Jephthah retains his natural characteristics, and still shows them.
1. God's Spirit does not supersede natural talent, but enlightens, purifies, and strengthens.
2. God s Spirit does not destroy human weakness. Jephthah has the Spirit of the Lord, yet he may be rash and may err. The spirit of wisdom does not necessarily accompany the spirit of strength. We may have the presence of the Spirit, and yet not be filled with the Spirit, so that human weakness may linger by the side of Divine power.—A.
Jephthah's vow.
Jephthah's conduct should be viewed in the light of his age and of his own conscientious convictions, and not judged by the clearer light and changed convictions of Christendom. Measured by modern standards, it may appear superstitious, cruel, insane; but measured by the only standards to which Jephthah could bring it, his conduct was noble beyond expression. From the incident generally we may gather the following lessons:—
I. THE HAND OF GOD SHOULD BE RECOGNISED IN OUR GOOD AND FRUITFUL WORKS. The eiders had called upon Jephthah to deliver them from the Ammonites. Yet the warrior saw that his own right hand could not secure the victory; if this came, it must be from God. Such conduct shows humility—a difficult grace for a popular hero to practise in the midst of his triumph; and faith in discerning the secret of success in the presence of God, and trusting to this before entering the battle.
II. IT IS RIGHT THAT WE SHOULD RECOGNISE GOD'S CLAIMS IN RETURN FOR THE RECEPTION OF HIS GRACE. The thank offering belongs not to the Levitical law alone, but to all religion (Romans 12:1). It is foolish to think to buy the help of God by promising him devotion in return (Genesis 28:20-1). But it may be helpful to our fulfilment of the duties of gratitude if we recognise the obligation of thankfulness even before we receive the special blessing of God, as we are more likely to realise it fully then than after we are relieved and satisfied. It should always be remembered that we have already received such great bounties from God that we are under constant obligations to him, that he claims our hearts, our possessions, our all, and that our true blessedness is only found in perfect surrender to him.
III. IT IS GENERALLY FOOLISH AND WRONG TO MAKE A VOW THE CONSEQUENCES OF WHICH WE DO NOT FORESEE. There may be an occasional advantage in the vow to bind the soul by a solemn recognition of its obligations; but we are equally required to give God our all whether we make a vow or no. Nothing is more weak than to vow at a time when we axe not called to make a sacrifice, and then to prove unequal to the sacrifice when this is required. It is better to count the cost and refrain from making the vow if necessary (Luke 14:28). The vow is often only a sign of presumption. It would be well for us to turn our vows into prayers, and instead of promising that we will do some great thing, to ask God to give us grace to do it. Still, viewed from the standpoint of devotion, there is something noble in the perfect surrendering of self, and the brave trustfulness of Jephthah's vow.
IV. WE SHOULD CONSIDER OURSELVES BOUND TO KEEP THOSE VOWS WHICH WE MAKE TO OUR OWN HURT SO LONG AS WE DO NOT FEEL THIS TO BE WRONG. Our own inconvenience is no excuse for declining to fulfil an obligation, just because we did not anticipate the trouble in entering into the obligation (Psalms 15:4). But our conviction of wrong is a reason for not keeping our promise. A promise to do evil is void from the first. It is wrong to make such a promise; to fulfil it is to add a second wrong. We can never bind ourselves by vow to do that which it would not be right for us to do without the vow. Therefore for us, with our Christian light, it would be sinful to fulfil such a vow as Jephthah's. Nevertheless, the great Hebrew hero clearly felt that it was his duty to fulfil it, and therefore to him the vow was binding. If we blame him, it must be
(1) for the rashness which allowed him to contract himself into an obligation which he would never have entered with his eyes opened, and
(2) for the ignorance of the character of God which is shown in his supposition that God could be pleased with the sacrifice of his daughter. Even the imperfect revelation of God then vouchsafed should have prevented such a frightful misconception if it had been rightly used (Genesis 22:12). But we may find more of good example than of warning in the whole incident. Pathetic as is the error of Jephthah, his magnificent fidelity is a model of religious heroism.—A.