Judges 11:35

KJV

And 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.

KJV (with Strong's)

And it came to pass, when he saw {H7200} her, that he rent {H7167} his clothes {H899}, and said {H559}, Alas {H162}, my daughter {H1323}! thou hast brought {H3766} me very {H3766} low {H3766}, and thou art one of them that trouble {H5916} me: for I have opened {H6475} my mouth {H6310} unto the LORD {H3068}, and I cannot {H3201} go back {H7725}.

Complete Jewish Bible

When he saw her, he tore his clothes and said, "Oh, no, my daughter! You're breaking my heart! Why must you be the cause of such pain to me? I made a vow to ADONAI, and I can't go back on my word."

Berean Standard Bible

As soon as Jephthah saw her, he tore his clothes and said, “No! Not my daughter! You have brought me to my knees! You have brought great misery upon me, for I have given my word to the LORD and cannot take it back.”

American Standard Version

And 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 Jehovah, and I cannot go back.

Commentary

### SUMMARY
Judges 11:35 captures the profound anguish of Jephthah, the Gileadite judge, as he confronts the devastating outcome of a rash vow he made to the Lord. Having secured a victory over the Ammonites, his triumphant return is met by his only daughter, the first to emerge from his home. His immediate, visceral reaction of tearing his clothes vividly portrays his overwhelming grief and despair, as he realizes the terrible personal cost of his unbreakable promise to God.

### CONTEXT
* **Literary Context:** Judges 11:35 serves as the tragic climax of Jephthah's narrative, following his desperate vow recorded in [Judges 11:30-31](/judges/11-30 "Judges 11:30-31 - Jephthah's Vow"). Prior to engaging in battle with the Ammonites, Jephthah pledges to the Lord that if granted victory, whatever emerges first from his house upon his return would be offered as a burnt offering. The Lord delivers the Ammonites into his hands, and Jephthah returns victorious, only for his triumph to be immediately overshadowed by the sight of his daughter, his only child, who comes out with timbrels and dances, unaware of the gravity of her father’s promise. This verse marks the moment of his agonizing realization, setting the stage for the fulfillment of the vow described in [Judges 11:39-40](/judges/11-39 "Judges 11:39-40 - Fulfillment of Jephthah's Vow"). The preceding verses establish Jephthah's background as an outcast chosen by his people, highlighting his desperation and perhaps a lack of theological discernment in making such a vow.

* **Historical & Cultural Context:** The period of the Judges (circa 1200-1000 BC) was characterized by moral and spiritual decline, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). Vows in ancient Israel were considered extremely binding and irrevocable, as seen in various Mosaic laws ([Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - Laws Concerning Vows"); [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - Vows and Oaths")). While the Law explicitly forbade human sacrifice ([Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice"); [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abominable Practices")), the narrative of Jephthah's vow, and his subsequent actions, reflects the pervasive influence of surrounding pagan cultures where child sacrifice was practiced (e.g., by the Ammonites, to Molech). Jephthah, though a leader, may have been influenced by such practices or simply lacked a full understanding of God's abhorrence of them, making a vow more akin to pagan appeasement than true Israelite worship.

* **Key Themes:** This verse contributes significantly to several key themes within the book of Judges and the broader Old Testament. Foremost is the **gravity and irrevocability of vows made to God**, underscoring the principle that "when thou vowest a vow unto God, defer not to pay it" ([Ecclesiastes 5:4](/ecclesiastes/5-4 "Ecclesiastes 5:4 - Fulfill Your Vows")). Jephthah's profound distress highlights the theme of **rashness and its devastating consequences**, serving as a cautionary tale against impulsive promises made without divine counsel or careful consideration, a recurring motif in wisdom literature ([Proverbs 20:25](/proverbs/20-25 "Proverbs 20:25 - Rash Vows")). The scene also powerfully portrays **profound grief and personal sacrifice**, emphasizing the immense cost of Jephthah's commitment. Finally, the narrative implicitly touches upon the **corrupting influence of pagan practices** and the spiritual decline of Israel during this era, where even a judge could make a vow contrary to God's explicit commands, demonstrating the need for true spiritual leadership and adherence to God's revealed law.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rent (Hebrew, _qara'_):** This verb signifies a violent tearing or ripping, often of garments, and is a deeply ingrained biblical idiom for extreme emotional distress. It expresses profound grief, horror, despair, or even outrage. Examples include Jacob's mourning for Joseph ([Genesis 37:34](/genesis/37-34 "Genesis 37:34 - Jacob Mourns Joseph")), David's reaction to Saul's death ([2_samuel/1-11](/2-samuel/1-11 "2 Samuel 1:11 - David Mourns Saul")), and the high priest's response to perceived blasphemy ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Caiaphas Tears His Clothes")). Jephthah's action here is a raw, public display of his utter brokenness.
* **Brought me very low (Hebrew, _yarad_ - Hiphil):** The root _yarad_ means "to go down" or "to descend." In the Hiphil stem, it means "to cause to go down," "to bring low," or "to humble." Here, it conveys the crushing impact of his daughter's appearance on Jephthah's spirit and status. He feels utterly devastated, brought to the lowest point of despair and humiliation, not by an external enemy, but by the unintended consequence of his own words, mediated through his beloved daughter.
* **Cannot go back (Hebrew, _lo' ukhal lashuv_):** This phrase emphasizes the absolute and irrevocable nature of Jephthah's vow. The verb _lashuv_ means "to return" or "to turn back." Coupled with _lo' ukhal_ ("I am not able"), it communicates a sense of being trapped by his own words, a point of no return. This highlights the binding nature of vows in ancient Israelite society and Jephthah's perceived obligation to fulfill his promise to the Lord, even when it demands an unthinkable sacrifice.

#### Verse Breakdown
* **"And it came to pass, when he saw her, that he rent his clothes,"**: This opening clause immediately sets the scene of profound tragedy. The moment Jephthah's eyes fall upon his daughter, the joy of victory instantly transforms into overwhelming grief. His tearing of clothes is not merely a gesture but a visceral, culturally understood expression of extreme sorrow, horror, and despair, signaling the catastrophic nature of what he has just realized. It is a public declaration of his inner turmoil and the shattering of his world.
* **"and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me:"**: Jephthah's lament is deeply personal and agonizing. "Alas, my daughter!" expresses a cry of profound anguish and regret. He directly addresses her, not in anger, but in a heartbroken acknowledgment of her unwitting role in his predicament. The phrase "thou hast brought me very low" underscores his utter devastation and humiliation, recognizing that his own vow, now personified by his daughter, has brought him to this unbearable point. The additional "and thou art one of them that trouble me" might seem harsh, but it reflects the deep internal conflict and the sense of being ensnared by circumstances that his daughter's presence tragically embodies.
* **"for I have opened my mouth unto the LORD, and I cannot go back."**: This final clause articulates the core of Jephthah's despair: the irrevocability of his vow. He explicitly states that he has made a solemn promise to God, and he feels absolutely bound by it. This highlights the cultural and theological weight placed on oaths and vows in ancient Israel. Despite the horrific personal cost, Jephthah believes he has no option but to fulfill his word, demonstrating a desperate, albeit misguided, commitment to his perceived obligation before the Lord.

#### Literary Devices
Judges 11:35 is rich with literary devices that amplify its tragic impact. **Situational Irony** is paramount, as Jephthah's moment of triumph is simultaneously his moment of deepest despair, brought about by his own vow intended to secure that victory. The very person who should bring him joy—his only daughter, celebrating his return—becomes the unwitting instrument of his anguish. **Foreshadowing** is evident in the earlier description of his vow in [Judges 11:30-31](/judges/11-30 "Judges 11:30-31 - Jephthah's Vow"), which prepares the reader for this devastating outcome. Jephthah's lament employs **Hyperbole** to convey his overwhelming sorrow, as his daughter has not literally "brought him low" but has become the tragic catalyst for his self-inflicted predicament. The act of **Symbolism** is powerfully present in Jephthah's tearing of his clothes, a widely recognized gesture throughout biblical literature signifying intense grief, horror, and despair, immediately communicating the depth of his emotional state to the audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jephthah's tragic dilemma in Judges 11:35 profoundly illustrates the theological principle of the absolute gravity of vows made to God, while simultaneously exposing the dangers of rash promises and a misguided understanding of divine character. While the Old Testament law indeed stressed the importance of fulfilling vows, it emphatically prohibited human sacrifice as an abomination. Jephthah's perceived inability to "go back" reveals a desperate commitment to his word, but also a profound spiritual ignorance or a failure to discern God's will and character above his own flawed pledge. This narrative serves as a stark reminder that true faithfulness to God is not about fulfilling every ill-conceived promise, but about living in accordance with His revealed will and character, which always values human life and rejects pagan practices.

* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Do Not Delay to Pay a Vow")
* [Ecclesiastes 5:4](/ecclesiastes/5-4 "Ecclesiastes 5:4 - Fulfill Your Vows")
* [Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Do Not Give Your Children to Molech")

### REFLECTION AND APPLICATION
Jephthah's anguish in Judges 11:35 offers a poignant and timeless lesson for believers today, urging us to consider the profound implications of our words and commitments. It challenges us to cultivate wisdom and spiritual discernment, especially in moments of desperation or intense emotion. Rather than making rash promises or vows in an attempt to manipulate divine favor, we are called to walk in humble dependence on God, seeking His will and trusting in His sovereign provision. This passage reminds us that while integrity in keeping our word is vital, our primary allegiance is to God's character and His revealed truth, which always supersedes human error or misguided pledges. It encourages a life of thoughtful prayer, seeking counsel, and understanding the breadth of God's grace, which never demands what is contrary to His nature.

#### Questions for Reflection
* **What does Jephthah's vow and subsequent despair teach us about the nature of promises we make, especially to God?**
* **How can we discern God's will and avoid making "rash vows" in our own lives, particularly when facing difficult circumstances?**
* **In what ways might we, like Jephthah, prioritize our own perceived obligations or traditions over a deeper understanding of God's character and commands?**

### FAQ

**Was Jephthah's vow a human sacrifice, and did God approve of it?**

Answer: The text strongly implies that Jephthah's vow resulted in the sacrifice of his daughter, as she was "offered as a burnt offering" ([Judges 11:31](/judges/11-31 "Judges 11:31 - Jephthah's Vow")) and he "did with her according to his vow which he had vowed" ([Judges 11:39](/judges/11-39 "Judges 11:39 - Jephthah Fulfills His Vow")). However, it is crucial to understand that God absolutely did *not* approve of human sacrifice. The Mosaic Law explicitly and repeatedly condemned such practices as an abomination, associating them with pagan worship of deities like Molech ([Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice"); [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abominable Practices")). The narrative in Judges is descriptive, not prescriptive; it records the tragic consequences of human folly and spiritual decline during the period of the Judges, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")), rather than God's righteous commands. Jephthah's vow and its fulfillment highlight the spiritual darkness of the era, not God's endorsement.

**What does this story teach us about making vows today?**

Answer: This story serves as a powerful cautionary tale about the seriousness of vows and the dangers of making them rashly or without proper discernment. While the New Testament emphasizes a simpler "yes" or "no" in our speech to avoid oaths and vows ([Matthew 5:33-37](/matthew/5-33 "Matthew 5:33-37 - Do Not Swear Oaths"); [James 5:12](/james/5-12 "James 5:12 - Let Your Yes Be Yes")), the underlying principle remains: our words carry weight, especially when made before God. The narrative encourages us to consider the implications of our commitments, to seek God's wisdom before making promises, and to understand that God's character is always consistent with His revealed Word. He desires obedience and faithfulness, not desperate pledges that violate His moral law. It underscores the importance of knowing God's character deeply so that our actions and promises align with His will.

**Could Jephthah have broken his vow?**

Answer: From a theological perspective, Jephthah *could* and *should* have broken his vow, as it directly conflicted with God's explicit command against human sacrifice. While vows were binding, a vow that required an act contrary to God's law was inherently invalid and sinful to fulfill. The narrative implies Jephthah felt bound by his word to the Lord, possibly due to a rigid interpretation of the law regarding vows ([Numbers 30](/numbers/30 "Numbers 30 - Laws Concerning Vows")) combined with a lack of understanding of God's abhorrence for human sacrifice. His tragic choice reveals the moral confusion of the time, where a leader could prioritize a misguided vow over fundamental divine commands. His despair stems from his perceived inability to "go back," highlighting his human limitations and a failure to seek divine counsel that would have clarified God's true will.

### CHRIST-CENTERED FULFILLMENT
Jephthah's tragic plight in Judges 11:35, caught between a rash vow and a perceived unbreakable obligation, powerfully contrasts with the perfect obedience and intentional sacrifice of Jesus Christ. While Jephthah's vow was born of desperation and led to an abhorrent, self-inflicted sacrifice, Christ's life was one of perfect submission to His Father's will, culminating in His willing sacrifice on the cross. Jesus did not make rash promises; rather, He perfectly fulfilled every prophecy and every righteous demand of God's law, becoming the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Unlike Jephthah, who felt trapped by his word, Jesus freely laid down His life ([John 10:18](/john/10-18 "John 10:18 - Jesus Lays Down His Life")) as the ultimate, once-for-all atonement for humanity's sin, a sacrifice that truly pleases God because it was holy, blameless, and in perfect alignment with divine love and justice ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's One Sacrifice")). Through Christ, we are freed from the bondage of our own flawed promises and the need for self-atonement, finding our redemption in His perfect faithfulness and the [new covenant sealed by His blood](/luke/22-20 "Luke 22:20 - The New Covenant in Christ's Blood"), which offers grace and forgiveness, not the tragic consequences of human folly.

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

Genesis 37:34

And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

Genesis 37:35

And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

Judges 21:1

¶ Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

Judges 21:7

How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?

Matthew 14:7

Whereupon he promised with an oath to give her whatsoever she would ask.

Matthew 14:9

And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded [it] to be given [her].

Psalms 15:4

In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.