Judges 11:21 WYC
And the Lord betook Sihon with all his host into the hands of Israel; and Israel smote him, and had in possession all the land of Amorites, the dweller(s) of that country, (And the Lord delivered Sihon with all his army into the hands of Israel; and Israel struck them down, and had in possession all the land of the Amorites, the inhabitants of that country,)
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Jephtah and the Gileadites. (1-11) He attempts to make peace. (12-28) Jephthah's vow. He vanquishes the Ammonites. (29-40)
Verses 1-11 Men ought not to be blamed for their parentage, so long as they by their personal merits roll away any reproach. God had forgiven Israel, therefore Jephthah will forgive. He speaks not with confidence of his success, knowing how justly God might suffer the Ammonites to prevail for the further punishment of Israel. Nor does he speak with any confidence at all in himself. If he succeed, it is the Lord delivers them into his hand; he thereby reminds his countrymen to look up to God as the Giver of victory. The same question as here, in fact, is put to those who desire salvation by Christ. If he save you, will ye be willing that he shall rule you? On no other terms will he save you. If he make you happy, shall he make you holy? If he be your helper, shall he be your Head? Jephthah, to obtain a little worldly honour, was willing to expose his life: shall we be discouraged in our Christian warfare by the difficulties we may meet with, when Christ has promised a crown of life to him that overcometh?
Verses 12-28 One instance of the honour and respect we owe to God, as our God, is, rightly to employ what he gives us to possess. Receive it from him, use it for him, and part with it when he calls for it. The whole of this message shows that Jephthah was well acquainted with the books of Moses. His argument was clear, and his demand reasonable. Those who possess the most courageous faith, will be the most disposed for peace, and the readiest to make advances to obtain; but rapacity and ambition often cloak their designs under a plea of equity, and render peaceful endeavours of no avail.
Verses 29-40 Several important lessons are to be learned from Jephthah's vow. 1. There may be remainders of distrust and doubting, even in the hearts of true and great believers. 2. Our vows to God should not be as a purchase of the favour we desire, but to express gratitude to him. 3. We need to be very well-advised in making vows, lest we entangle ourselves. 4. What we have solemnly vowed to God, we must perform, if it be possible and lawful, though it be difficult and grievous to us. 5. It well becomes children, obediently and cheerfully to submit to their parents in the Lord. It is hard to say what Jephthah did in performance of his vow; but it is thought that he did not offer his daughter as a burnt-offering. Such a sacrifice would have been an abomination to the Lord; it is supposed she was obliged to remain unmarried, and apart from her family. Concerning this and some other such passages in the sacred history, about which learned men are divided and in doubt, we need not perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough. If the reader recollects the promise of Christ concerning the teaching of the Holy Spirit, and places himself under this heavenly Teacher, the Holy Ghost will guide to all truth in every passage, so far as it is needful to be understood.
Judges 11:1-3 . JEPHTHAH.
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 ( 1 Chronicles 7:14 1 Chronicles 7:17 ).
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.
3. Jephthah . . . dwelt in the land of Tob--on the north of Gilead, beyond the frontier of the Hebrew territories ( 2 Samuel 10:6 2 Samuel 10:8 ).
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.
Judges 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 Judges 10:17 . The Ammonites seem to have invaded the country, and active hostilities were inevitable.
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.
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.
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.
Judges 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 ( Deuteronomy 20:10-18 ).
13. the king of Ammon . . ., Because Israel took away my of right advanced by the Ammonite monarch to the lands which the Israelites were occupying. Jephthah's reply was clear, decisive, and unanswerable;--first, those lands were not in the possession of the Ammonites when his countrymen got them, and that they had been acquired by right of conquest from the Amorites [ Judges 11:21 ]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [ Judges 11:22 Judges 11:23 ]; and thirdly, having received a grant of them from the Lord, his people were entitled to maintain their right on the same principle that guided the Ammonites in receiving, from their god Chemosh, the territory they now occupied [ Judges 11:24 ]. This diplomatic statement, so admirable for the clearness and force of its arguments, concluded with a solemn appeal to God to maintain, by the issue of events, the cause of right and justice [ Judges 11:27 ].
28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah--His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.
Judges 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
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.
Judges 11:32 Judges 11:33 . HE OVERCOMES THE AMMONITES.
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.
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 ( 1 Samuel 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.