34 And Jephthah cometh into Mizpeh, unto his house, and lo, his daughter is coming out to meet him with timbrels, and with choruses, and save her alone, he hath none, son or daughter.
And Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
Again do I build thee, And thou hast been built, O virgin of Israel, Again thou puttest on thy tabrets, And hast gone out in the chorus of the playful.
And Jephthah goeth with the elders of Gilead, and the people set him over them for head and for captain, and Jephthah speaketh all his words before Jehovah in Mizpeh.
Singers have been before, Behind `are' players on instruments, In the midst virgins playing with timbrels.
And Deborah singeth -- also Barak son of Abinoam -- on that day, saying: -- `For freeing freemen in Israel, For a people willingly offering themselves Bless ye Jehovah. Hear, ye kings; give ear, ye princes, I, to Jehovah, I -- I do sing, I sing praise to Jehovah, God of Israel. Jehovah, in Thy going forth out of Seir, In Thy stepping out of the field of Edom, Earth trembled, also the heavens dropped, Also thick clouds dropped water. Hills flowed from the face of Jehovah, This one -- Sinai -- From the face of Jehovah, God of Israel. In the days of Shamgar son of Anath -- In the days of Jael -- The ways have ceased, And those going in the paths go `in' crooked ways. Villages ceased in Israel -- they ceased, Till that I arose -- Deborah, That I arose, a mother in Israel. He chooseth new gods, Then war `is' at the gates! A shield is not seen -- and a spear Among forty thousand in Israel. My heart `is' to the lawgivers of Israel, Who are offering themselves willingly among the people, Bless ye Jehovah! Riders on white asses -- Sitters on a long robe -- And walkers by the way -- meditate! By the voice of shouters Between the places of drawing water, There they give out righteous acts of Jehovah, Righteous acts of His villages in Israel, Then ruled in the gates have the people of Jehovah. Awake, awake, Deborah; Awake, awake, utter a song; Rise, Barak, and take captive thy captivity, Son of Abinoam. Then him who is left of the honourable ones He caused to rule the people of Jehovah, He caused me to rule among the mighty. Out of Ephraim their root `is' against Amalek. After thee, Benjamin, among thy peoples. Out of Machir came down lawgivers, And out of Zebulun those drawing with the reed of a writer. And princes in Issachar `are' with Deborah, Yea, Issachar `is' right with Barak, Into the valley he was sent on his feet. In the divisions of Reuben, Great `are' the decrees of heart! Why hast thou abode between the boundaries, To hear lowings of herds? For the divisions of Reuben, Great `are' the searchings of heart! Gilead beyond the Jordan did tabernacle, And Dan -- why doth he sojourn `in' ships? Asher hath abode at the haven of the seas, And by his creeks doth tabernacle. Zebulun `is' a people who exposed its soul to death, Naphtali also -- on high places of the field. Kings came -- they fought; Then fought kings of Canaan, In Taanach, by the waters of Megiddo; Gain of money they took not! From the heavens they fought: The stars from their highways fought with Sisera. The brook Kishon swept them away, The brook most ancient -- the brook Kishon. Thou dost tread down strength, O my soul! Then broken were the horse-heels, By pransings -- pransings of its mighty ones. Curse Meroz -- said a messenger of Jehovah, Cursing, curse ye its inhabitants, For they came not to the help of Jehovah, To the help of Jehovah among the mighty! Blessed above women is Jael, Wife of Heber the Kenite, Above women in the tent she is blessed. Water he asked -- milk she gave; In a lordly dish she brought near butter. Her hand to the pin she sendeth forth, And her right hand to the labourers' hammer, And she hammered Sisera -- she smote his head, Yea, she smote, and it passed through his temple. Between her feet he bowed -- He fell, he lay down; Between her feet he bowed, he fell; Where he bowed, there he fell -- destroyed. Through the window she hath looked out -- Yea, she crieth out -- the mother of Sisera, Through the lattice: Wherefore is his chariot delaying to come? Wherefore tarried have the steps of his chariot? The wise ones, her princesses, answer her, Yea, she returneth her sayings to herself: Do they not find? -- they apportion spoil, A female -- two females -- for every head, Spoil of finger-work for Sisera, Spoil of embroidered finger-work, Finger-work -- a pair of embroidered things, For the necks of the spoil! So do all Thine enemies perish, O Jehovah, And those loving Him `are' As the going out of the sun in its might!' and the land resteth forty years.
And it cometh to pass, in their coming in, in David's returning from smiting the Philistine, that the women come out from all the cities of Israel to sing -- also the dancers -- to meet Saul the king, with tabrets, with joy, and with three-stringed instruments; and the women answer -- those playing, and say, `Saul hath smitten among his thousands, And David among his myriads.'
Kings of earth, and all peoples, Chiefs, and all judges of earth, Young men, and also maidens, Aged men, with youths,
Then rejoice doth a virgin in a chorus, Both young men and old men -- together, And I have turned their mourning to joy, And have comforted them, And gladdened them above their sorrow,
And I have poured on the house of David, And on the inhabitant of Jerusalem, A spirit of grace and supplications, And they have looked unto Me whom they pierced, And they have mourned over it, Like a mourning over the only one, And they have been in bitterness for it, Like a bitterness over the first-born.
because he had an only daughter about twelve years `old', and she was dying. And in his going away, the multitudes were thronging him,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Judges 11
Commentary on Judges 11 Commentary Critical and Explanatory on the Whole Bible
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).
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 (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.
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.
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.
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).
13. the king of Ammon …, Because Israel took away my land—(See on De 2:19). The subject of quarrel was a claim 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 [Jud 11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [Jud 11:22, 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 [Jud 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 [Jud 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.
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).
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.
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 (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.