Judges 11
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Judges 11
Jephthah the Gileadite
1Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot: and Gilead begat Jephthah.
Jamieson-Fausset-Brown
CHAPTER 11
Jud 11:1-3. Jephthah.
1. Jephthah--"opener."
son of an harlot--a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.
Gilead begat Jephthah--His father seems to have belonged to the tribe of Manasseh (1Ch 7:14, 17).
CHAPTER 11
Jud 11:1-3. Jephthah.
1. Jephthah--"opener."
son of an harlot--a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.
Gilead begat Jephthah--His father seems to have belonged to the tribe of Manasseh (1Ch 7:14, 17).
The Pulpit Commentary
The narrative here goes back probably some years, to explain the antecedents of Jephthah, who was about to play so prominent a part in the ensuing history. Jephthah we learn was a bastard son of Gilead by a foreign harlot, an Aramitess, if there is any connection between this verse and 1Ch_7:14; and when the sons of Gilead's wife were grown up, they expelled Jephthah, and refused to let him have any share in the inheritance of their father, because he was the son of a foreigner; Jephthah therefore fled from Gilead, and took up his residence in the land of Tob, apparently an Aramean settlement (2Sa_10:6, 2Sa_10:8), and presumably the land of his mother's birth, where he gathered round him "vain men" (Jdg_9:4), and became a famous freebooter. There he was at the time of the Ammonite invasion mentioned in Jdg_10:17, and thither the Gileadites sent for him to come and be their captain, after the consultation in Jdg_10:18, with the promise that if he came he should be the head or prince of all the inhabitants of Gilead. After some demur he agreed, and came, and was installed as head of the State at the Gileadite metropolis of Mizpah (Jdg_10:17, note).
Jephthah the Gileadite. Gilead has two meanings: it is the name of the country so called (Jdg_10:8, note), and it is the name of the son or descendant of Machir the son of Manasseh (1Ch_7:14, 1Ch_7:17; Num_26:29, Num_26:30). Gileadite also may be explained in two ways: it may mean an inhabitant of Gilead (Jdg_10:18), or it may mean a member of the family of the Gileadites, either an actual son or a more remote descendant of Gilead (Num_26:29)—two meanings which would usually coincide. Gilead begat Jephthah. Here Gilead must mean the person so called, i.e. the son or descendant of Machir, from whom the family, including Jephthah, were called Gileadites; but whether son or descendant cannot positively be affirmed. All that is certain is that he was that one of Maehir's descendants who was the head of that division of the Manassites who were called Gileadites. Again, when it is said Gilead begat Jephthah, we cannot be certain whether it is meant that Gilead was Jephthah's father, or merely his ancestor (see Jdg_10:3, note).
The narrative here goes back probably some years, to explain the antecedents of Jephthah, who was about to play so prominent a part in the ensuing history. Jephthah we learn was a bastard son of Gilead by a foreign harlot, an Aramitess, if there is any connection between this verse and 1Ch_7:14; and when the sons of Gilead's wife were grown up, they expelled Jephthah, and refused to let him have any share in the inheritance of their father, because he was the son of a foreigner; Jephthah therefore fled from Gilead, and took up his residence in the land of Tob, apparently an Aramean settlement (2Sa_10:6, 2Sa_10:8), and presumably the land of his mother's birth, where he gathered round him "vain men" (Jdg_9:4), and became a famous freebooter. There he was at the time of the Ammonite invasion mentioned in Jdg_10:17, and thither the Gileadites sent for him to come and be their captain, after the consultation in Jdg_10:18, with the promise that if he came he should be the head or prince of all the inhabitants of Gilead. After some demur he agreed, and came, and was installed as head of the State at the Gileadite metropolis of Mizpah (Jdg_10:17, note).
Jephthah the Gileadite. Gilead has two meanings: it is the name of the country so called (Jdg_10:8, note), and it is the name of the son or descendant of Machir the son of Manasseh (1Ch_7:14, 1Ch_7:17; Num_26:29, Num_26:30). Gileadite also may be explained in two ways: it may mean an inhabitant of Gilead (Jdg_10:18), or it may mean a member of the family of the Gileadites, either an actual son or a more remote descendant of Gilead (Num_26:29)—two meanings which would usually coincide. Gilead begat Jephthah. Here Gilead must mean the person so called, i.e. the son or descendant of Machir, from whom the family, including Jephthah, were called Gileadites; but whether son or descendant cannot positively be affirmed. All that is certain is that he was that one of Maehir's descendants who was the head of that division of the Manassites who were called Gileadites. Again, when it is said Gilead begat Jephthah, we cannot be certain whether it is meant that Gilead was Jephthah's father, or merely his ancestor (see Jdg_10:3, note).
2And Gilead’s wife bare him sons; and his wife’s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou art the son of a strange woman.
Jamieson-Fausset-Brown
2. Thou shalt not inherit in our father's house--As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.
2. Thou shalt not inherit in our father's house--As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.
The Pulpit Commentary
And Gilead's wife. Whenever Gilead lived, besides the son by the foreign harlot, whom Jephthah represented, he had sons and descendants by his legitimate wife, who claimed to be his sole heirs, and who therefore drove Jephthah from the inheritance of their father's house. They might, as far as the language used is concerned, have been Gilead's own sons, or they may have been his grandsons or great-grandsons, and so either the brothers or the cousins and fellow-tribesmen of Jephthah.
And Gilead's wife. Whenever Gilead lived, besides the son by the foreign harlot, whom Jephthah represented, he had sons and descendants by his legitimate wife, who claimed to be his sole heirs, and who therefore drove Jephthah from the inheritance of their father's house. They might, as far as the language used is concerned, have been Gilead's own sons, or they may have been his grandsons or great-grandsons, and so either the brothers or the cousins and fellow-tribesmen of Jephthah.
3Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.
Jamieson-Fausset-Brown
3. Jephthah ... dwelt in the land of Tob--on the north of Gilead, beyond the frontier of the Hebrew territories (2Sa 10:6, 8).
there were gathered vain men to Jephthah--idle, daring, or desperate.
and went out with him--followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.
3. Jephthah ... dwelt in the land of Tob--on the north of Gilead, beyond the frontier of the Hebrew territories (2Sa 10:6, 8).
there were gathered vain men to Jephthah--idle, daring, or desperate.
and went out with him--followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.
The Pulpit Commentary
The land of Tob. This is certainly the same country as is spoken of in Ish-tob, i.e. the men of Tob, of whom 12,000 were hired by the children of Ammon to fight against David. They are thus named side by side with the men of Beth-Rehob, and Zoba, and Maacah, other small Aramean or Syrian states (2Sa_10:6, 2Sa_10:8). Tob is again mentioned in all probability in 1 Macc. 5:13; 2 Macc. 12:17, and the Thauba of Ptolemy agrees in situation as well as in name with Tob, but no identification with any existing place has been hitherto effected. Vain men, as in Jdg_9:4.
The land of Tob. This is certainly the same country as is spoken of in Ish-tob, i.e. the men of Tob, of whom 12,000 were hired by the children of Ammon to fight against David. They are thus named side by side with the men of Beth-Rehob, and Zoba, and Maacah, other small Aramean or Syrian states (2Sa_10:6, 2Sa_10:8). Tob is again mentioned in all probability in 1 Macc. 5:13; 2 Macc. 12:17, and the Thauba of Ptolemy agrees in situation as well as in name with Tob, but no identification with any existing place has been hitherto effected. Vain men, as in Jdg_9:4.
Jephthah Made Head of Gilead
4And it came to pass in process of time, that the children of Ammon made war against Israel.
Jamieson-Fausset-Brown
Jud 11:4-11. The Gileadites Covenant with Jephthah.
4. in process of time--on the return of the season.
the children of Ammon made war against Israel--Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from Jud 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.
Jud 11:4-11. The Gileadites Covenant with Jephthah.
4. in process of time--on the return of the season.
the children of Ammon made war against Israel--Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from Jud 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.
The Pulpit Commentary
This verse brings us back to Jdg_10:17, and reunites the two streams of narrative.
The elders of Gilead. The same as the princes in Jdg_10:18.
This verse brings us back to Jdg_10:17, and reunites the two streams of narrative.
The elders of Gilead. The same as the princes in Jdg_10:18.
5And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:
Jamieson-Fausset-Brown
5-6. the elders of Gilead went to fetch Jephthah--All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.
5-6. the elders of Gilead went to fetch Jephthah--All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.
6And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.
The Pulpit Commentary
Our captain. A military term, as in Jos_10:24. It is also used in Isa_1:10 for the rulers of Sodom.
Our captain. A military term, as in Jos_10:24. It is also used in Isa_1:10 for the rulers of Sodom.
7And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me now when ye are in distress?
Jamieson-Fausset-Brown
7-9. Jephthah said, Did not ye hate me?--He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.
7-9. Jephthah said, Did not ye hate me?--He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.
The Pulpit Commentary
Did not ye hate me, etc. Jephthah's reproach to the "elders of Gilead" strongly favours the idea that "his brethren" in Jdg_11:3, and the "father's house" in Jdg_11:2, are to be taken in the wider sense of fellow-tribesmen and "house of fathers," and that his expulsion was not the private act of his own brothers training him out of the house they lived in, but a tribal act (taking tribe in the sense of house of fathers), in which the elders of Gilead bad taken a part. If this is so, it removes a great difficulty about Jephthah being Gilead's son, which it is very hard to reconcile with chronology.
Did not ye hate me, etc. Jephthah's reproach to the "elders of Gilead" strongly favours the idea that "his brethren" in Jdg_11:3, and the "father's house" in Jdg_11:2, are to be taken in the wider sense of fellow-tribesmen and "house of fathers," and that his expulsion was not the private act of his own brothers training him out of the house they lived in, but a tribal act (taking tribe in the sense of house of fathers), in which the elders of Gilead bad taken a part. If this is so, it removes a great difficulty about Jephthah being Gilead's son, which it is very hard to reconcile with chronology.
8And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.
9And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?
The Pulpit Commentary
Shall I be, etc. There is no interrogative in the Hebrew. The words may be taken as the laying down of the condition by Jephthah, to which in the following verse the elders express their assent.
Shall I be, etc. There is no interrogative in the Hebrew. The words may be taken as the laying down of the condition by Jephthah, to which in the following verse the elders express their assent.
10And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words.
Jamieson-Fausset-Brown
10-11. the elders of Israel said unto Jephthah, The Lord be witness between us--Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.
10-11. the elders of Israel said unto Jephthah, The Lord be witness between us--Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.
11Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.
The Pulpit Commentary
Head and captain. Both civil ruler or judge, and military chief. Uttered all his words before the Lord. The expression "before the Lord" is used in Exo_34:34; Le Exo_1:3; Jdg_21:2 (before God), and elsewhere, to signify the special presence of the Lord which was to be found in the tabernacle, or with the ark, or where there was the priest with an ephod. And this must be the meaning of the expression here. Jephthah was installed at the national place of gathering and consultation for Gilead, viz; at Mizpah in Gilead, into his office as bead of the State, and there, as in the capital, he performed all his duties under the sanctions of religion. Whether, however, the ark was brought there, or the altar, or a priest with an ephod, or whether some substitute was devised which the unsettled times might justify, it is impossible to say from want of information. There seems to be some reference in the words to Jephthah's vow, in verse 31, as one of such utterances.
Head and captain. Both civil ruler or judge, and military chief. Uttered all his words before the Lord. The expression "before the Lord" is used in Exo_34:34; Le Exo_1:3; Jdg_21:2 (before God), and elsewhere, to signify the special presence of the Lord which was to be found in the tabernacle, or with the ark, or where there was the priest with an ephod. And this must be the meaning of the expression here. Jephthah was installed at the national place of gathering and consultation for Gilead, viz; at Mizpah in Gilead, into his office as bead of the State, and there, as in the capital, he performed all his duties under the sanctions of religion. Whether, however, the ark was brought there, or the altar, or a priest with an ephod, or whether some substitute was devised which the unsettled times might justify, it is impossible to say from want of information. There seems to be some reference in the words to Jephthah's vow, in verse 31, as one of such utterances.
Jephthah's Message to Ammon
12And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?
Jamieson-Fausset-Brown
Jud 11:12-28. His Embassy to the King of Ammon.
12-28. Jephthah sent messengers unto the king of the children of Ammon--This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (De 20:10-18).
Jud 11:12-28. His Embassy to the King of Ammon.
12-28. Jephthah sent messengers unto the king of the children of Ammon--This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (De 20:10-18).
The Pulpit Commentary
And Jephthah sent, etc. His first attempt was to make an honourable peace by showing that there was no just cause of quarrel. What hast thou to do with me? or, rather, What business, what cause of quarrel, is there between you and me? (he speaks in the name of Israel, as head of the State) what is it all about?
And Jephthah sent, etc. His first attempt was to make an honourable peace by showing that there was no just cause of quarrel. What hast thou to do with me? or, rather, What business, what cause of quarrel, is there between you and me? (he speaks in the name of Israel, as head of the State) what is it all about?
13And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably.
The Pulpit Commentary
And the king, etc. The Ammonite king stated his ground of quarrel very distinctly. He claimed the land between the Amen and the Jabbok as Ammonitish or Moabitish territory, and demanded its surrender as the only condition of peace. It appears from Jos_13:25 that part of the land of the tribe of Gad, that, namely, "on the western side of the upper Jabbok," had once belonged to the Ammonites, but had been conquered by the Amorites, from whom Israel took it, together with that which had formerly belonged to the Moabites.
And the king, etc. The Ammonite king stated his ground of quarrel very distinctly. He claimed the land between the Amen and the Jabbok as Ammonitish or Moabitish territory, and demanded its surrender as the only condition of peace. It appears from Jos_13:25 that part of the land of the tribe of Gad, that, namely, "on the western side of the upper Jabbok," had once belonged to the Ammonites, but had been conquered by the Amorites, from whom Israel took it, together with that which had formerly belonged to the Moabites.
14And Jephthah sent messengers again unto the king of the children of Ammon:
15And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:
16But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;
The Pulpit Commentary
When Israel came up, etc. In this and the following verses there is a distinct reference to the history in Numbers and Deuteronomy, and in some instances verbal quotations. Thus in this verse the words below which are put in italics are found in Num_13:26; Num_14:25 : Israel ... walked through the wilderness unto the Red Sea, and came to Kadesh.
When Israel came up, etc. In this and the following verses there is a distinct reference to the history in Numbers and Deuteronomy, and in some instances verbal quotations. Thus in this verse the words below which are put in italics are found in Num_13:26; Num_14:25 : Israel ... walked through the wilderness unto the Red Sea, and came to Kadesh.
17Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh.
The Pulpit Commentary
Then Israel sent messengers unto the king of Edom, saying, Let me, I Pray thee, pass through thy land (country in A.V. Num_20:17). The words in italics are found in Num_20:14, Num_20:17. And Israel abode in Kadesh. These words are in Num_20:1; see also Deu_1:46. The king of Edom would not hearken. This is related in substance in Num_20:18-21. And in like manner they sent unto the king of Moab. There is no mention of this in the Mosaic narrative. The knowledge of it must have been preserved either by tradition or in some other now lost writings; perhaps in the Book of the Wars of the Lord (Num_21:14). It is in itself very probable that such a message should have been sent to the king of Moab, whose territories Israel was forbidden to meddle with (Deu_2:9, Deu_2:19).
Then Israel sent messengers unto the king of Edom, saying, Let me, I Pray thee, pass through thy land (country in A.V. Num_20:17). The words in italics are found in Num_20:14, Num_20:17. And Israel abode in Kadesh. These words are in Num_20:1; see also Deu_1:46. The king of Edom would not hearken. This is related in substance in Num_20:18-21. And in like manner they sent unto the king of Moab. There is no mention of this in the Mosaic narrative. The knowledge of it must have been preserved either by tradition or in some other now lost writings; perhaps in the Book of the Wars of the Lord (Num_21:14). It is in itself very probable that such a message should have been sent to the king of Moab, whose territories Israel was forbidden to meddle with (Deu_2:9, Deu_2:19).
18Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab.
The Pulpit Commentary
Then they went along, etc. The narrative here follows Deu_2:1. For they compassed the land of Edom. Deu_2:1 has, "we compassed Mount Seir;" but Num_21:4 has, "to compass the land of Edom." By the east side—literally, by the sun-rising side, as in Num_21:11. They pitched on the other side of Arnon. The identical words occur in Num_21:13. For Arnon was the border of Moab. The identical words of Num_21:18, where it is added, "between Moab and the Amorites." South of the Amen belonged to Moab, and north to the Amorites. The route taken by the Israelites is carefully traced (Num_21:11-20).
Then they went along, etc. The narrative here follows Deu_2:1. For they compassed the land of Edom. Deu_2:1 has, "we compassed Mount Seir;" but Num_21:4 has, "to compass the land of Edom." By the east side—literally, by the sun-rising side, as in Num_21:11. They pitched on the other side of Arnon. The identical words occur in Num_21:13. For Arnon was the border of Moab. The identical words of Num_21:18, where it is added, "between Moab and the Amorites." South of the Amen belonged to Moab, and north to the Amorites. The route taken by the Israelites is carefully traced (Num_21:11-20).
19And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.
The Pulpit Commentary
And Israel, etc. The text here follows Num_21:21-24 almost verbatim; but the expression, "the king of Heshbon," is from Deu_2:24, Deu_2:26, 80.
And Israel, etc. The text here follows Num_21:21-24 almost verbatim; but the expression, "the king of Heshbon," is from Deu_2:24, Deu_2:26, 80.
20But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
The Pulpit Commentary
In Jahaz. Otherwise Jahazah (Num_21:23; Deu_2:32; Isa_15:4; Jer_48:21, Jer_48:34). It seems to have lain immediately to the north of the Amen.
Jdg_11:21, Jdg_11:22
These verses are an epitome of Num_21:24-32. Cf. also Deu_2:33-36. The wilderness is the country lying east of Moab up to the hill country (see Jdg_10:8, note). From the Amen to the Jabbok is the measurement from south to north; from the wilderness to the Jordan, from east to west.
In Jahaz. Otherwise Jahazah (Num_21:23; Deu_2:32; Isa_15:4; Jer_48:21, Jer_48:34). It seems to have lain immediately to the north of the Amen.
Jdg_11:21, Jdg_11:22
These verses are an epitome of Num_21:24-32. Cf. also Deu_2:33-36. The wilderness is the country lying east of Moab up to the hill country (see Jdg_10:8, note). From the Amen to the Jabbok is the measurement from south to north; from the wilderness to the Jordan, from east to west.
21And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.
22And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.
23So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?
24Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.
The Pulpit Commentary
Chemosh. The national god of the Moabites (of. Num_21:29; 1Ki_11:7, 1Ki_11:33; Jer_48:7, Jer_48:13, Jer_48:46, etc.). Thy god. The phrase indicates a very close connection between Moab and Ammon at the present time, both possibly being under one king. Chemosh, rather than Moloch, is mentioned because the territory had belonged to the Moabites, but Chemosh had not been able to save it from the Amorites. The Lord our God. Jehovah was the God of Israel as truly as Chemosh was the god of Moab, in one sense. Possibly Jephthah had not risen to the conception of Jehovah as the God of the whole earth.
Chemosh. The national god of the Moabites (of. Num_21:29; 1Ki_11:7, 1Ki_11:33; Jer_48:7, Jer_48:13, Jer_48:46, etc.). Thy god. The phrase indicates a very close connection between Moab and Ammon at the present time, both possibly being under one king. Chemosh, rather than Moloch, is mentioned because the territory had belonged to the Moabites, but Chemosh had not been able to save it from the Amorites. The Lord our God. Jehovah was the God of Israel as truly as Chemosh was the god of Moab, in one sense. Possibly Jephthah had not risen to the conception of Jehovah as the God of the whole earth.
25And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,
The Pulpit Commentary
Art thou anything better, etc. Jephthah now advances another argument to prove the justice of his cause and the unreasonableness of the Ammonite claim. If the territory in question was Moabite property, bow came it that Balak laid no claim to it? He was an enemy of the Israelites, and yet when Israel took possession of the land, and dwelt in Heshbon, its capital, and the daughter cities or villages thereof, and in Aroer and her daughter cities or villages, and in all the cities on the banks of the Amen, Balak never strove about them with Israel, or went to war to recover them—a plain proof that he did not look upon them as his property. If they were his, that was the time to claim and recover them, but he had not done so.
Art thou anything better, etc. Jephthah now advances another argument to prove the justice of his cause and the unreasonableness of the Ammonite claim. If the territory in question was Moabite property, bow came it that Balak laid no claim to it? He was an enemy of the Israelites, and yet when Israel took possession of the land, and dwelt in Heshbon, its capital, and the daughter cities or villages thereof, and in Aroer and her daughter cities or villages, and in all the cities on the banks of the Amen, Balak never strove about them with Israel, or went to war to recover them—a plain proof that he did not look upon them as his property. If they were his, that was the time to claim and recover them, but he had not done so.
26While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time?
The Pulpit Commentary
The occupation of the cities and villages referred to is related in Num_21:23 and following verses, and in Deu_2:36; see too Jos_12:2. Aroer is not mentioned among the cities of Moab taken by the Amorites in the ancient book quoted in Num_21:27 -80, and it has been conjectured that it may have been built by the Amorites to secure their new frontier. It is described by Eusebius and Jerome in the 'Onomasticon' as built on a hill overhanging the bank of the Amen, and a ruin called Arair has been found on the very spot so described. The Aroer mentioned in Num_21:33 (where see note) is probably a different place. By the coasts of Arnon, i.e. on the banks. The Septuagint for Arnon reads Jordan, which was the western boundary, as Arnon was the southern (Num_21:22). The corresponding description in Deu_2:36 is, From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead:, there was not owe city too strong for us: the Lord our God delivered all unto us. Three hundred years. These words seem quite unintelligible and out of place. They are also chronologically impracticable. One expects the number of the cities, as in Deu_2:33, rather than the number of years; and it is remarkable that the whole number of cities taken by the Israelites on the cast of Jordan must have been just about 300, since the half-tribe of Manasseh had sixty. If Gad and Reuben had the same proportion, it would be exactly 300 (5 x 60). Within that time. The Hebrew phrase, which occurs about seventy times, invariably means at that time, and here can only refer to the time of the first settlement in the days of Balak, of which he had been speaking—another proof that the enumeration three hundred years is out of place here. If the reading years is not, as above suggested, an error for cities, the whole sentence, three hundred years, may very probably be an interpolation by a professed chronologist. The adding up of all the numbers of the servitudes and rests given in the book gives 301 years from the commencement of the oppression by Chushan-rishathaim to the death of Jair. But this method of reckoning gives the impossible period of 600 years from the exodus to the building of the temple.
The occupation of the cities and villages referred to is related in Num_21:23 and following verses, and in Deu_2:36; see too Jos_12:2. Aroer is not mentioned among the cities of Moab taken by the Amorites in the ancient book quoted in Num_21:27 -80, and it has been conjectured that it may have been built by the Amorites to secure their new frontier. It is described by Eusebius and Jerome in the 'Onomasticon' as built on a hill overhanging the bank of the Amen, and a ruin called Arair has been found on the very spot so described. The Aroer mentioned in Num_21:33 (where see note) is probably a different place. By the coasts of Arnon, i.e. on the banks. The Septuagint for Arnon reads Jordan, which was the western boundary, as Arnon was the southern (Num_21:22). The corresponding description in Deu_2:36 is, From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead:, there was not owe city too strong for us: the Lord our God delivered all unto us. Three hundred years. These words seem quite unintelligible and out of place. They are also chronologically impracticable. One expects the number of the cities, as in Deu_2:33, rather than the number of years; and it is remarkable that the whole number of cities taken by the Israelites on the cast of Jordan must have been just about 300, since the half-tribe of Manasseh had sixty. If Gad and Reuben had the same proportion, it would be exactly 300 (5 x 60). Within that time. The Hebrew phrase, which occurs about seventy times, invariably means at that time, and here can only refer to the time of the first settlement in the days of Balak, of which he had been speaking—another proof that the enumeration three hundred years is out of place here. If the reading years is not, as above suggested, an error for cities, the whole sentence, three hundred years, may very probably be an interpolation by a professed chronologist. The adding up of all the numbers of the servitudes and rests given in the book gives 301 years from the commencement of the oppression by Chushan-rishathaim to the death of Jair. But this method of reckoning gives the impossible period of 600 years from the exodus to the building of the temple.
27Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.
The Pulpit Commentary
Jephthah now asserts his own entire blamelessness, and appeals to the justice of God to decide between him and the Ammonites.
Jephthah now asserts his own entire blamelessness, and appeals to the justice of God to decide between him and the Ammonites.
28Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Jephthah's Vow
29Then 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.
Jamieson-Fausset-Brown
Jud 11:29-31. His Vow.
29-30. 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.
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 Le 27:28).
Jud 11:29-31. His Vow.
29-30. 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.
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 Le 27:28).
The Pulpit Commentary
Then the Spirit of the Lord came upon Jephthah, as upon Othniel, upon Gideon, and upon Samson (Jdg_3:16; Jdg_6:34; Jdg_13:25; Jdg_14:19; Jdg_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 (Jdg_10:17; Jdg_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.
Jdg_11:30, Jdg_11:31
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 (Gen_14:17; Gen_24:65; Exo_4:14; Exo_18:7; Num_20:20; 1Sa_25:34, etc; and below in 1Sa_25:34). Obviously, in the greatness of his danger and the extreme hazard of his undertaking (Jdg_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 (Jdg_11:1-11, 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 Jdg_11:24 savoured of semi-heathenism. Nor is it any valid objection that we are told in Jdg_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.
Then the Spirit of the Lord came upon Jephthah, as upon Othniel, upon Gideon, and upon Samson (Jdg_3:16; Jdg_6:34; Jdg_13:25; Jdg_14:19; Jdg_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 (Jdg_10:17; Jdg_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.
Jdg_11:30, Jdg_11:31
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 (Gen_14:17; Gen_24:65; Exo_4:14; Exo_18:7; Num_20:20; 1Sa_25:34, etc; and below in 1Sa_25:34). Obviously, in the greatness of his danger and the extreme hazard of his undertaking (Jdg_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 (Jdg_11:1-11, 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 Jdg_11:24 savoured of semi-heathenism. Nor is it any valid objection that we are told in Jdg_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.
30And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,
31Then 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, shall surely be the LORD’s, and I will offer it up for a burnt offering.
Jamieson-Fausset-Brown
31. whatsoever cometh forth of the doors of my house to meet me--This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
shall surely be the Lord's; and [or] I will offer it up for a burnt offering--The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.
Jud 11:32, 33. He Overcomes the Ammonites.
31. whatsoever cometh forth of the doors of my house to meet me--This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
shall surely be the Lord's; and [or] I will offer it up for a burnt offering--The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.
Jud 11:32, 33. He Overcomes the Ammonites.
32So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.
Jamieson-Fausset-Brown
32. Jephthah passed over unto the children of Ammon ... and the Lord delivered them into his hands--He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.
32. Jephthah passed over unto the children of Ammon ... and the Lord delivered them into his hands--He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.
The Pulpit Commentary
So Jephthah. The narrator takes up again the thread of the narrative, which was interrupted at Jdg_11:29, the words he passed over up, to the children of Ammon being repeated.
So Jephthah. The narrator takes up again the thread of the narrative, which was interrupted at Jdg_11:29, the words he passed over up, to the children of Ammon being repeated.
33And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.
The Pulpit Commentary
From Aroer … to Minnith. The Aroer here mentioned seems to be that in the tribe of Gad (Num_32:34; Jos_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.
From Aroer … to Minnith. The Aroer here mentioned seems to be that in the tribe of Gad (Num_32:34; Jos_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.
Jephthah's Daughter
34And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
Jamieson-Fausset-Brown
34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances--The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1Sa 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.
34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances--The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1Sa 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.
The Pulpit Commentary
To his house. Soever. 11. His only child (Je'hid)—the same term as is applied to Isaac (Gen_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.,' Jdg_4:17).
To his house. Soever. 11. His only child (Je'hid)—the same term as is applied to Isaac (Gen_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.,' Jdg_4:17).
35And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
The Pulpit Commentary
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 (1Sa_14:24, 1Sa_14:39-45), with Herod (Mar_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.
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 (1Sa_14:24, 1Sa_14:39-45), with Herod (Mar_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.
36And she said unto him, 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.
The Pulpit Commentary
My father, etc. See Num_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 2Ki_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 Mic_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.
My father, etc. See Num_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 2Ki_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 Mic_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.
37And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.
The Pulpit Commentary
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 Psa_78:63, their maidens were not given to marriage is one of the items of the misery of Israel (see too Psa_78:39).
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 Psa_78:63, their maidens were not given to marriage is one of the items of the misery of Israel (see too Psa_78:39).
38And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains.
39And 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: and she knew no man. And it was a custom in Israel,
The Pulpit Commentary
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.
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.
40That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
The Pulpit Commentary
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 Jdg_5:11 (rehearse).
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 Jdg_5:11 (rehearse).
THE HOLY BIBLE
Judges
Chapter 11
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105