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Commentary on Judges 11 verses 29–40
We have here Jephthah triumphing in a glorious victory, but, as an alloy to his joy, troubled and distressed by an unadvised vow.
I. Jephthah's victory was clear, and shines very brightly, both to his honour and to the honour of God, his in pleading and God's in owning a righteous cause. 1. God gave him an excellent spirit, and he improved it bravely, Jdg 11:29. When it appeared by the people's unanimous choice of him for their leader that he had so clear a call to engage, and by the obstinate deafness of the king of Ammon to the proposals of accommodation that he had so just a cause to engage in, then the Spirit of the Lord came upon him, and very much advanced his natural faculties, enduing him with power from on high, and making him more bold and more wise than ever he had been, and more fired with a holy zeal against the enemies of his people. Hereby God confirmed him in his office, and assured him of success in his undertaking. Thus animated, he loses no time, but with an undaunted resolution takes the field. Particular notice is taken of the way by which he advanced towards the enemy's camp, probably because the choice of it was an instance of that extraordinary discretion with which the Spirit of the Lord had furnished him; for those who sincerely walk after the Spirit shall be led forth the right way. 2. God gave him eminent success, and he bravely improved that too (Jdg 11:32): The Lord delivered the Ammonites into his hand, and so gave judgment upon the appeal in favour of the righteous cause, and made those feel the force of war that would not yield to the force of reason; for he sits in the throne, judging right. Jephthah lost not the advantages given him, but pursued and completed his victory. Having routed their forces in the field, he pursued them to their cities, where he put to the sword all he found in arms, so as utterly to disable them from giving Israel any molestation, Jdg 11:33. But it does not appear that he utterly destroyed the people, as Joshua had destroyed the devoted nations, nor that he offered to make himself master of the country, though their pretensions to the land of Israel might have given him colour to do so: only he took care that they should be effectually subdued. Though others' attempting wrong to us will justify us in the defence of our own right, yet it will not authorize us to do them wrong.
II. Jephthah's vow is dark, and much in the clouds. When he was going out from his own house upon this hazardous undertaking, in prayer to God for his presence with him he makes a secret but solemn vow or religious promise to God, that, if God would graciously bring him back a conqueror, whosoever or whatsoever should first come out of his house to meet him it should be devoted to God, and offered up for a burnt-offering. At his return, tidings of his victory coming home before him, his own and only daughter meets him with the seasonable expressions of joy. This puts him into a great confusion; but there was no remedy: after she had taken some time to lament her own infelicity, she cheerfully submitted to the performance of his vow. Now,
1.There are several good lessons to be learnt out of this story. (1.) That there may be remainders of distrust and doubting even in the hearts of true and great believers. Jephthah had reason enough to be confident of success, especially when he found the Spirit of the Lord come upon him, and yet, now that it comes to the settling, he seems to hesitate (v. 30): If thou wilt without fail deliver them into my hand, then I will do so and so. And perhaps the snare into which his vow brought him was designed to correct the weakness of his faith, and a fond conceit he had that he could not promise himself a victory unless he proffered something considerable to be given to God in lieu of it. (2.) That yet it is very good, when we are in the pursuit or expectation of any mercy, to make vows to God of some instance of acceptable service to him, not as a purchase of the favour we desire, but as an expression of our gratitude to him and the deep sense we have of our obligations to render according to the benefit done to us. The matter of such a singular vow (Lev 27:2) must be something that has a plain and direct tendency either to the advancement of God's glory, and the interests of his kingdom among men, or to the furtherance of ourselves in his service, and in that which is antecedently our duty. (3.) That we have great need to be very cautious and well advised in the making of such vows, lest, by indulging a present emotion even of pious zeal, we entangle our own consciences, involve ourselves in perplexities, and are forced at last to say before the angel that it was an error, Ecc 5:2-6. It is a snare to a man hastily to devour that which is holy, without due consideration quid valeant humeri, quid ferre recusent - what we are able or unable to effect, and without inserting the needful provisos and limitations which might prevent the entanglement, and then after vows to make the enquiry which should have been made before, Pro 20:25. Let Jephthah's harm be our warning in this matter. See Deu 23:22. (4.) That what we have solemnly vowed to God we must conscientiously perform, if it be possible and lawful, though it be ever so difficult and grievous to us. Jephthah's sense of the powerful obligation of his vow must always be ours (Jdg 11:35): "I have opened my mouth unto the Lord in a solemn vow, and I cannot go back," that is, "I cannot recall the vow myself, it is too late, nor can any power on earth dispense with it, or give me up my bond." The thing was my own, and in my own power (Act 5:4), but now it is not. Vow and pay, Psa 76:11. We deceive ourselves if we think to mock God. If we apply this to the consent we have solemnly given, in our sacramental vows, to the covenant of grace made with poor sinners in Christ, what a powerful argument will it be against the sins we have by those vows bound ourselves out from, what a strong inducement to the duties we have hereby bound ourselves up to, and what a ready answer to every temptation! "I have opened my mouth to the Lord, and I cannot go back; I must therefore go forward. I have sworn, and I must, I will, perform it. Let me not dare to play fast and loose with God." (5.) That it well becomes children obediently and cheerfully to submit to their parents in the Lord, and particularly to comply with their pious resolutions for the honour of God and the keeping up of religion in their families, though they be harsh and severe, as the Rechabites, who for many generations religiously observed the commands of Jonadab their father in forbearing wine, and Jephthah's daughter here, who, for the satisfying of her father's conscience, and for the honour of God and her country, yielded herself as one devoted (Jdg 11:36): "Do to me according to that which hath proceeded out of thy mouth; I know I am dear to thee, but am well content that God should be dearer." The father might disallow any vow made by the daughter (Num 30:5), but the daughter could not disallow or disannul, no, not such a vow as this, made by the father. This magnifies the law of the fifth commandment. (6.) That our friends' grievances should be our griefs. Where she went to bewail her hard fate the virgins, her companions, joined with her in her lamentations, Jdg 11:38. With those of her own sex and age she used to associate, who no doubt, now that her father had on a sudden grown so great, expected, shortly after his return, to dance at her wedding, but were heavily disappointed when they were called to retire to the mountains with her and share in her griefs. Those are unworthy the name of friends that will only rejoice with us, and not weep with us. (7.) That heroic zeal for the honour of God and Israel, though alloyed with infirmity and indiscretion, is worthy to be had in perpetual remembrance. It well became the daughters of Israel by an annual solemnity to preserve the honourable memory of Jephthah's daughter, who made light even of her own life like a noble heroine, when God had taken vengeance on Israel's enemies, Jdg 11:36. Such a rare instance of one that preferred the public interest before life itself was never to be forgotten. Her sex forbade her to follow to the war, and so to expose her life in battle, in lieu of which she hazards it much more (and perhaps apprehended that she did so, having some intimation of his vow, and did it designedly; for he tells her, Jdg 11:35, Thou hast brought me very low) to grace his triumphs. So transported was she with the victory as a common benefit that she was willing to be herself offered up as a thank-offering for it, and would think her life well bestowed when laid down on so great an occasion. She thinks it an honour to die, not as a sacrifice of atonement for the people's sins (that honour was reserved for Christ only), but as a sacrifice of acknowledgment for the people's mercies. (8.) From Jephthah's concern on this occasion, we must learn not to think it strange if the day of our triumphs in this world prove upon some account or other the day of our griefs, and therefore must always rejoice with trembling; we hope for a day of triumph hereafter which will have no alloy.
2.Yet there are some difficult questions that do arise upon this story which have very much employed the pens of learned men. I will say but little respecting them, because Mr. Poole has discussed them very fully in his English annotations.
(1.)It is hard to say what Jephthah did to his daughter in performance of his vow. [1.] Some think he only shut her up for a nun, and that it being unlawful, according to one part of his vow (for they make it disjunctive), to offer her up for a burnt-offering, he thus, according to the other part, engaged her to be the Lord's, that is, totally to sequester herself from all the affairs of this life, and consequently from marriage, and to employ herself wholly in the acts of devotion all her days. That which countenances this opinion is that she is said to bewail her virginity (Jdg 11:37, Jdg 11:38) and that she knew no man, Jdg 11:39. But, if he sacrificed her, it was proper enough for her to bewail, not her death, because that was intended to be for the honour of God, and she would undergo it cheerfully, but that unhappy circumstance of it which made it more grievous to her than any other, because she was her father's only child, in whom he hoped his name and family would be built up, that she was unmarried, and so left no issue to inherit her father's honour and estate; therefore it is particularly taken notice of (Jdg 11:34) that besides her he had neither son nor daughter. But that which makes me think Jephthah did not go about thus to satisfy his vow, or evade it rather, is that we do not find any law, usage, or custom, in all the Old Testament, which does in the least intimate that a single life was any branch or article of religion, or that any person, man or woman, was looked upon as the more holy, more the Lord's, or devoted to him, for living unmarried: it was no part of the law either of the priests or of the Nazarites. Deborah and Huldah, both prophetesses, are both of them particularly recorded to have been married women. Besides, had she only been confined to a single life, she needed not to have desired these two months to bewail it in: she had her whole life before her to do that, if she saw cause. Nor needed she to take such a sad leave of her companions; for those that are of that opinion understand what is said in Jdg 11:40 of their coming to talk with her, as our margin reads it, four days in a year. Therefore, [2.] It seems more probable that he offered her up for a sacrifice, according to the letter of his vow, misunderstanding that law which spoke of persons devoted by the curse of God as if it were to be applied to such as were devoted by men's vows (Lev 27:29, None devoted shall be redeemed, but shall surely be put to death), and wanting to be better informed of the power the law gave him in this case to redeem her. Abraham's attempt to offer up Isaac perhaps encouraged him, and made him think, if God would not accept this sacrifice which he had vowed, he would send an angel to stay his hand, as he did Abraham's. If she came out designedly to be made a sacrifice, as who knows but she might? perhaps he thought that would make the case the plainer. Volenti non sit injuria - No injury is done to a person by that to which he himself consents. He imagined, it may be, that where there was neither anger nor malice there was no murder, and that his good intention would sanctify this bad action; and, since he had made such a vow, he thought better to kill his daughter than break his vow, and let Providence bear the blame, that brought her forth to meet him.
(2.)But, supposing that Jephthah did sacrifice his daughter, the question is whether he did well. [1.] Some justify him in it, and think he did well, and as became one that preferred the honour of God before that which was dearest to him in this world. He is mentioned among the eminent believers who by faith did great things, Heb 11:32. And this was one of the great things he did. It was done deliberately, and upon two months' consideration and consultation. He is never blamed for it by any inspired writer. Though it highly exalts the paternal authority, yet it cannot justify any in doing the like. He was an extraordinary person. The Spirit of the Lord came upon him. Many circumstances, now unknown to us, might make this altogether extraordinary, and justify it, yet not so as that it might justify the like. Some learned men have made this sacrifice a figure of Christ the great sacrifice: he was of unspotted purity and innocency, as she a chaste virgin; he was devoted to death by his Father, and so made a curse, or an anathema, for us; he submitted himself, as she did, to his Father's will: Not as I will, but as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so rash a vow, and worse to perform it. He could not be bound by his vow to that which God had forbidden by the letter of the sixth commandment: Thou shalt not kill. God had forbidden human sacrifices, so that it was (says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably, the reason why it is left dubious by the inspired penman whether he sacrificed her or no was that those who did afterwards offer their children might not take any encouragement from this instance. Concerning this and some other such passages in the sacred story, which learned men are in the dark, divided, and in doubt about, we need not much perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough.
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SUMMARY
Judges 11:29 marks a pivotal moment in the narrative of Jephthah, signaling divine intervention and empowerment following the failure of diplomatic efforts with the Ammonites. The Spirit of the LORD's descent upon Jephthah was a special anointing, equipping him with the necessary spiritual and strategic prowess for the impending military confrontation. This divine enablement propelled him to purposefully traverse the territories of Gilead and Manasseh, gathering forces and consolidating support, before advancing to Mizpeh of Gilead, a key rallying point, and finally moving to engage the Ammonite forces, thereby setting the stage for the climactic battle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Divine Intervention as a primary literary device, immediately establishing that the ensuing events are not merely human endeavors but are supernaturally enabled. The phrase "the Spirit of the LORD came upon Jephthah" functions as a powerful form of Foreshadowing, indicating that the military campaign Jephthah is about to undertake will be successful because God's power is actively at work through him. The detailed description of Jephthah's movements through specific geographical locations (Gilead, Manasseh, Mizpeh of Gilead) utilizes Geographical Realism, grounding the narrative in a tangible setting and lending credibility to the account of military mobilization and strategic planning. Furthermore, the verse presents a clear Narrative Progression, swiftly moving from a state of diplomatic impasse and Jephthah's personal background to one of divine empowerment and decisive strategic action, propelling the story towards its inevitable climax and the subsequent battle.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:29 powerfully illustrates God's unwavering commitment to His covenant people, even when they are in a state of spiritual decline and facing severe oppression due to their disobedience. The "coming of the Spirit of the LORD" upon Jephthah underscores the profound theological truth that God is not limited by human imperfections, unconventional backgrounds, or even past mistakes; rather, He sovereignly chooses and empowers individuals to accomplish His redemptive purposes. This divine enablement is a testament to God's active involvement in human history, raising up deliverers to rescue His people from their enemies. It reveals that true strength and success in God's work come not from human might, cleverness, or social standing, but from divine anointing and power, preparing His chosen instrument for the formidable task ahead.
REFLECTION AND APPLICATION
Jephthah's story, particularly the dramatic moment the Spirit of the LORD came upon him, offers profound encouragement and vital lessons for believers today. It serves as a powerful reminder that God is not constrained by our past failures, our perceived inadequacies, our unconventional backgrounds, or the judgments of others. Just as He sovereignly chose and empowered Jephthah for a specific, formidable mission of deliverance, He continues to equip and enable His people for the unique tasks and callings He places before them. While the Old Testament experience of the Spirit's "coming upon" was often temporary and for specific acts of deliverance, the New Covenant promises the permanent indwelling of the Holy Spirit for all believers, empowering us for daily living, effective witness, and faithful service (John 14:16-17). This verse challenges us to recognize that our effectiveness in God's kingdom is not dependent on our own strength, wisdom, or qualifications, but entirely on His divine enablement. It calls us to step out in faith, trusting that when God calls, He also equips, enabling us to face our own "Ammonites"—whether they are personal struggles, spiritual battles, societal injustices, or seemingly insurmountable challenges—with His supernatural power and guidance.
Questions for Reflection
FAQ
What does "the Spirit of the LORD came upon Jephthah" signify in the context of the Book of Judges?
Answer: In the Book of Judges, this phrase signifies a special, temporary, and dynamic endowment of divine power, wisdom, and courage given by God to an individual for a specific mission, usually to deliver Israel from oppression. It means that God supernaturally equipped Jephthah for the military leadership and the battle against the Ammonites, enabling him to achieve victory beyond his natural abilities or strategic acumen. This was not a permanent indwelling of the Holy Spirit as experienced by New Covenant believers, but a functional anointing for a particular, often military, task, similar to what happened with Othniel (Judges 3:10), Gideon (Judges 6:34), and Samson (Judges 14:6). It highlights God's active role in Israel's deliverance.
Why did Jephthah "pass over" these specific regions (Gilead, Manasseh, Mizpeh of Gilead)?
Answer: Jephthah "passed over" these regions as a deliberate and strategic military maneuver, immediately following his divine empowerment. Gilead was his home territory and the primary area directly threatened by the Ammonites. Manasseh refers to the half-tribe of Manasseh on the east side of the Jordan, also part of the Transjordanian Israelite territory. Mizpeh of Gilead was a significant assembly point where Jephthah had previously been confirmed as leader "before the LORD" (Judges 11:11). By traversing these areas, Jephthah was effectively mobilizing and consolidating the Israelite forces from the Transjordanian tribes, gathering his army, and making final preparations for the direct confrontation with the Ammonites. This demonstrates his human effort and military strategy working in conjunction with the divine empowerment he had just received, illustrating that God's power often works through human agency.
CHRIST-CENTERED FULFILLMENT
While Jephthah's anointing by the Spirit of the LORD was a temporary empowerment for a specific task of national deliverance, it profoundly foreshadows the ultimate and perfect anointing of Jesus Christ. Unlike the judges, whose empowerment was episodic, limited in scope, and often accompanied by personal flaws, Jesus was uniquely and eternally filled with the Holy Spirit from His conception (Luke 1:35) and baptism (Matthew 3:16). He is the true and final Deliverer, the one upon whom the Spirit of the LORD rested not merely for a battle against a foreign oppressor, but for a lifetime of perfect obedience, miraculous ministry, and ultimately, the ultimate act of salvation on the cross. Jesus, the Lamb of God, who takes away the sin of the world, delivers humanity from the far greater bondage of sin and death, achieving a spiritual and eternal deliverance that far surpasses any earthly victory a judge could accomplish. Furthermore, His Spirit is now permanently poured out on all believers, indwelling them and empowering them for witness and service (Acts 2:17), fulfilling the promise of a New Covenant where God's Spirit transforms hearts from within, not just empowering for external tasks (Ezekiel 36:27), making every believer a temple of the Holy Spirit (1_corinthians/6-19-20).