Judges 11:31

KJV

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering.

KJV (with Strong's)

Then it shall be, that whatsoever {H3318} cometh forth {H3318} of the doors {H1817} of my house {H1004} to meet {H7125} me, when I return {H7725} in peace {H7965} from the children {H1121} of Ammon {H5983}, shall surely be the LORD'S {H3068}, and I will offer it up {H5927} for a burnt offering {H5930}.

Complete Jewish Bible

then whatever comes out the doors of my house to meet me when I return in peace from the people of 'Amon will belong to ADONAI; I will sacrifice it as a burnt offering."

Berean Standard Bible

then whatever comes out the door of my house to greet me on my triumphant return from the Ammonites will belong to the LORD, and I will offer it up as a burnt offering.”

American Standard Version

then it shall be, that whatsoever cometh forth from the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be Jehovah’s, and I will offer it up for a burnt-offering.

Commentary

### SUMMARY
Judges 11:31 captures the pivotal and tragic vow made by Jephthah, the Gileadite judge, before his battle against the Ammonites. Desperate for divine favor and victory, Jephthah rashly pledges that if the Lord grants him success, whatever first emerges from his house upon his peaceful return will be dedicated to the Lord and offered as a burnt offering. This impulsive promise, born of a misunderstanding of God's character and the Mosaic Law, sets the stage for a devastating personal tragedy that underscores the moral and spiritual decline characteristic of the period of the Judges.

### CONTEXT
* **Literary Context:** Judges 11 begins by introducing Jephthah as an outcast, the son of a prostitute, driven from his family inheritance by his half-brothers ([Judges 11:1-3](/judges/11-1 "Judges 11:1-3 - Jephthah's Background and Rejection")). Despite his ignominious origins, his reputation as a mighty warrior leads the elders of Gilead to seek him out as their leader against the oppressive Ammonites ([Judges 11:4-11](/judges/11-4 "Judges 11:4-11 - Gilead Calls on Jephthah")). After a failed diplomatic exchange with the Ammonite king ([Judges 11:12-28](/judges/11-12 "Judges 11:12-28 - Jephthah's Negotiations with Ammon")), the Spirit of the Lord comes upon Jephthah, empowering him for battle ([Judges 11:29](/judges/11-29 "Judges 11:29 - The Spirit of the Lord Comes Upon Jephthah")). It is in this moment of heightened tension and anticipation of battle that Jephthah, perhaps seeking to solidify divine favor or out of a misguided zeal, utters this fateful vow. The verse immediately precedes the account of God granting Jephthah a decisive victory over the Ammonites ([Judges 11:32-33](/judges/11-32 "Judges 11:32-33 - Jephthah's Victory Over Ammon")), setting up the tragic fulfillment of the vow in the subsequent verses.

* **Historical & Cultural Context:** The book of Judges depicts a turbulent period in Israelite history, characterized by cycles of apostasy, oppression, repentance, and deliverance through divinely appointed judges. This era, following the conquest of Canaan and preceding the monarchy, lacked centralized leadership, leading to widespread moral and spiritual decay, famously summarized by the refrain, "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")). Vows were a significant aspect of ancient Near Eastern religious practice, often made in times of distress or in exchange for divine intervention. While Mosaic Law permitted vows, it also regulated them, emphasizing their solemnity and the importance of fulfilling them ([Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - The Law Concerning Vows")). Crucially, human sacrifice was an abhorrent practice strictly forbidden in Israel, condemned as a pagan custom of the Canaanites ([Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice"), [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abominable Practices of the Nations")). Jephthah's vow, therefore, reveals a profound ignorance or disregard for fundamental tenets of Israelite worship and God's character.

* **Key Themes:** Jephthah's vow in Judges 11:31 contributes significantly to several overarching themes in the book of Judges and broader biblical theology. Firstly, it highlights the **danger of rash vows** made without careful consideration or full understanding of God's will, demonstrating how desperate circumstances can lead to ill-conceived promises with devastating consequences. Secondly, the verse starkly illustrates a **profound misunderstanding of God's sacrificial system and His character**. While burnt offerings were a central part of Israelite worship, they were strictly regulated and never involved human sacrifice, which was an abomination to the Lord ([Leviticus 1:1-17](/leviticus/1 "Leviticus 1 - Laws of Burnt Offerings")). Jephthah's promise reveals a syncretistic tendency, perhaps influenced by surrounding pagan cultures that practiced child sacrifice. Finally, this episode serves as a powerful example of the **moral and spiritual decline** in Israel during the Judges period, where individuals, even leaders, acted according to their own flawed understanding rather than God's revealed law, leading to tragic outcomes like the one foreshadowed here.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Whatsoever cometh forth (Hebrew, _yāṣā'_):** The verb `yāṣā'` means "to go out, come forth, proceed." In this context, it refers to the first living being that emerges from Jephthah's house to greet him. While some interpretations attempt to limit this to an animal, the natural reading of "to meet me" (לִקְרָאתִי, `liqra'ti`, "to meet me" or "against me") strongly implies a person, as animals typically do not "meet" someone in this manner, especially from within a house. The tragic outcome confirms this interpretation, as it is his daughter who fulfills the condition.
* **The LORD'S (Hebrew, _la-YHWH'_):** This phrase signifies dedication or consecration to God. In the context of vows, it implies setting something apart for sacred use or service. For an animal, this would mean offering it as a sacrifice. For a person, it could imply dedication to lifelong service (like a Nazirite vow, though Jephthah's vow is distinct) or, tragically, a sacrificial offering in Jephthah's misguided understanding. The ambiguity of this phrase, combined with the subsequent "burnt offering," creates the tension and horror of the vow.
* **Burnt Offering (Hebrew, _ʿōlāh'_):** The Hebrew term `ʿōlāh` literally means "that which goes up" or "ascends," referring to an animal sacrifice entirely consumed by fire on the altar, with the smoke ascending to God as a pleasing aroma. It was a sacrifice of complete dedication. The application of this term to a human being, especially in the context of Jephthah's vow, is profoundly problematic and directly contradicts Mosaic Law, which strictly forbade human sacrifice as an abomination to the Lord. This reveals Jephthah's profound theological ignorance or a desperate, syncretistic attempt to appease God through pagan means.

#### Verse Breakdown
* **"Then it shall be, that whatsoever cometh forth of the doors of my house to meet me,"**: This clause establishes the condition of Jephthah's vow. It is an open-ended statement, not specifying a type of creature, but implying the first living being to emerge from his home. The phrase "to meet me" suggests an intentional greeting, which would typically be a person. This ambiguity, or lack of specificity, is crucial to the ensuing tragedy, as Jephthah likely anticipated an animal but was met by his only child.
* **"when I return in peace from the children of Ammon,"**: This part sets the timing and the desired outcome of the battle. Jephthah's vow is contingent upon God granting him victory and a safe return. It highlights his desperation and his attempt to bargain with God for military success against the Ammonites, who had been oppressing Israel for eighteen years. The "peace" signifies a successful, unhindered return, implying the fulfillment of God's favor.
* **"shall surely be the LORD'S,"**: This phrase indicates the dedication or consecration of the "whatsoever" to Yahweh. It implies that the object of the vow will be set apart for God's exclusive use or possession. In the context of vows, this could mean various forms of dedication, from temple service to a Nazirite vow, or, as Jephthah tragically interprets it, a sacrificial offering. The solemnity of this declaration underscores the binding nature of the vow in Jephthah's mind.
* **"and I will offer it up for a burnt offering."**: This is the most shocking and problematic part of the vow. By specifying a "burnt offering," Jephthah explicitly states his intention to completely consume the dedicated entity by fire on an altar. This directly violates God's clear prohibition against human sacrifice, which was an abhorrent pagan practice. This clause reveals Jephthah's profound theological error and his willingness to make an extreme, unlawful promise in his zeal for victory, leading to a devastating and irreversible consequence.

#### Literary Devices
The narrative of Jephthah's vow in Judges 11:31 is rich with literary devices that amplify its tragic impact. **Foreshadowing** is prominent, as the very wording of the vow immediately signals impending doom, especially given the strict biblical prohibitions against human sacrifice. The audience, aware of God's law, anticipates a dire outcome. There is a strong element of **irony** in Jephthah's attempt to secure divine favor through a vow that ultimately leads to the sacrifice of his innocent daughter, an act fundamentally opposed to God's character and law. This highlights the tragic irony of human attempts to manipulate divine will through misguided religiosity. The story also employs **pathos**, evoking deep pity and sorrow for Jephthah's daughter, who becomes the unwitting victim of her father's rash promise. Furthermore, the narrative serves as a **cautionary tale**, illustrating the severe consequences of impulsive vows and a superficial understanding of divine commands, a recurring theme in the period of the Judges, where individuals often acted "right in their own eyes."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:31 is a stark reminder of the solemnity of vows and the profound dangers of making them rashly or based on a flawed understanding of God's character and law. It underscores that God does not require or delight in human sacrifice; rather, He explicitly forbids it as an abomination. This episode powerfully illustrates the spiritual and moral decline of Israel during the Judges period, where even leaders like Jephthah, despite being empowered by the Spirit, could operate outside of God's revealed will, leading to tragic outcomes. It highlights the critical importance of knowing God's word and character, as true worship is rooted in obedience and a contrite heart, not in desperate, misguided attempts to manipulate divine favor.

* [Deuteronomy 23:21-23](/deuteronomy/23-21 "The Seriousness of Vows")
* [Leviticus 18:21](/leviticus/18-21 "Prohibition of Child Sacrifice")
* [1 Samuel 15:22](/1_samuel/15-22 "Obedience Over Sacrifice")

### REFLECTION AND APPLICATION
Jephthah's tragic vow in Judges 11:31 serves as a profound cautionary tale for believers today. It compels us to consider the seriousness with which we make promises, especially those directed towards God. In moments of desperation, fear, or ambition, it is tempting to make rash commitments, believing that extreme measures will secure divine favor. However, this passage teaches us that God desires genuine faith, obedience, and a true understanding of His character far more than impulsive, ill-conceived bargains. We are called to live by faith, trusting in God's sovereign goodness and provision, rather than attempting to manipulate Him through vows that may violate His revealed will or lead to unforeseen and devastating consequences. Our walk with God should be characterized by careful discernment, humble submission to His word, and a deep appreciation for His grace, which does not require us to earn His favor through self-imposed burdens or forbidden practices.

#### Questions for Reflection
* **In what areas of my life might I be tempted to make rash promises or bargain with God out of desperation or fear?**
* **How does Jephthah's misunderstanding of God's sacrificial system challenge my own understanding of what God truly desires from me?**
* **What steps can I take to deepen my knowledge of God's character and His revealed will, so that my actions and commitments align with His truth?**
* **How does the tragic outcome of Jephthah's vow reinforce the importance of seeking wise counsel and relying on biblical principles in decision-making?**

### FAQ
**Was Jephthah's vow acceptable to God?**

Answer: Absolutely not. While vows were a legitimate part of Israelite worship, Jephthah's vow was fundamentally unacceptable to God because it included the intention of a "burnt offering" for "whatsoever cometh forth of the doors of my house." God explicitly and repeatedly forbade human sacrifice as an abomination, a practice associated with pagan nations like the Canaanites ([Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abominable Practices of the Nations")). The Mosaic Law clearly outlines the types of sacrifices acceptable to God, none of which involve human beings ([Leviticus 1](/leviticus/1 "Leviticus 1 - Laws of Burnt Offerings")). Jephthah's vow demonstrates a profound ignorance or disregard for these foundational laws and God's holy character.

**Did God require Jephthah to fulfill this vow?**

Answer: No, God did not require Jephthah to fulfill a vow that involved human sacrifice. While vows were generally considered binding in Israelite society ([Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - The Seriousness of Vows")), there were provisions for redemption or substitution in certain cases, particularly for persons dedicated to the Lord ([Leviticus 27:1-8](/leviticus/27-1 "Leviticus 27:1-8 - Laws Concerning Vows to the Lord")). More importantly, a vow that commanded an act contrary to God's explicit law (like human sacrifice) would have been null and void from a divine perspective. God desires obedience to His commands over ritualistic offerings ([1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience Over Sacrifice")). Jephthah's tragic fulfillment of the vow highlights his own misguided zeal and the spiritual darkness of the era, rather than God's endorsement of the act.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Jephthah's rash vow and its devastating outcome in Judges 11:31 finds its profound Christ-centered fulfillment in the perfect, willing sacrifice of Jesus Christ. Jephthah's vow, born of human desperation and a flawed understanding of God, led to the accidental and unlawful sacrifice of his innocent daughter. In stark contrast, God the Father, in His perfect love and wisdom, willingly offered His only begotten Son, Jesus, as the ultimate and complete sacrifice for the sins of humanity ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). Unlike Jephthah's misguided burnt offering, Jesus' sacrifice on the cross was not an abomination but the fulfillment of all Old Testament sacrifices, perfectly atoning for sin once and for all ([Hebrews 10:10-14](/hebrews/10-10 "Hebrews 10:10-14 - Christ's One Sacrifice")). Where Jephthah's actions highlight humanity's inability to truly appease God through self-devised means, Christ's perfect obedience and self-offering demonstrate God's boundless grace and the true path to reconciliation. The innocent daughter's fate underscores the cost of sin and human folly, while Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly fulfills the righteous requirements of God, offering true peace and redemption that no human vow or sacrifice could ever achieve.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 66:13

¶ I will go into thy house with burnt offerings: I will pay thee my vows,

Psalms 66:14

Which my lips have uttered, and my mouth hath spoken, when I was in trouble.

Isaiah 66:3

He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog's neck; he that offereth an oblation, [as if he offered] swine's blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

Leviticus 27:28

Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, [both] of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing [is] most holy unto the LORD.

Leviticus 27:29

None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death.

1 Samuel 1:28

Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.

Leviticus 27:11

And if [it be] any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest: