Verse 16
And his soul was grieved for the misery of Israel - What a proof of the philanthropy of God! Here his compassions moved on a small scale; but it was the same principle that led him to give his Son Jesus Christ to be a sacrifice for the sins of the Whole world. God grieves for the miseries to which his creatures are reduced by their own sins. Be astonished, ye heavens, at this; and shout for joy, all ye inhabitants of the earth! for, through the love whence this compassion flowed, God has visited and redeemed a lost world!
Verse 17
The children of Ammon were gathered together - Literally, they cried against Israel - they sent out criers in different directions to stir up all the enemies of Israel; and when they had made a mighty collection, they encamped in Gilead.
Verse 18
What man is he that will begin to fight - It appears that, although the spirit of patriotism had excited the people at large to come forward against their enemies, yet they had no general, none to lead them forth to battle. God, however, who had accepted their sincere repentance, raised them up an able captain in the person of Jephthah; and in him the suffrages of the people were concentrated, as we shall see in the following chapter. In those ancient times much depended on the onset; a war was generally terminated in one battle, the first impression was therefore of great consequence, and it required a person skillful, valorous, and strong, to head the attack. Jephthah was a person in whom all these qualifications appear to have met. When God purposes to deliver, he, in the course of his providence, will find out, employ, and direct the proper means.
Introduction
The history of Jephthah, and his covenant with the Gileadites, [Jdg 11:1-10]. He is elected by the people, [Jdg 11:11]. Sends an embassy to the king of the Ammonites, to inquire why they invaded Israel; and receives an answer, to which he sends back a spirited reply, vv. 12-27. This is disregarded by the Ammonites, and Jephthah prepares for battle, [Jdg 11:28], [Jdg 11:29]. His vow, [Jdg 11:30], [Jdg 11:31]. He attacks and defeats them, [Jdg 11:32], [Jdg 11:33]. On his return to Mizpeh he is met by his daughter, whom, according to his vow, he dedicates to the Lord, [Jdg 11:34-40].
Verse 1
Now Jephthah - was the son of a harlot - I think the word זונה zonah, which we here render harlot, should be translated, as is contended for on [Jos 2:1] (note), viz. a hostess, keeper of an inn or tavern for the accommodation of travelers; and thus it is understood by the Targum of Jonathan on this place: והוא בר אתתא פונדקיתא vehu bar ittetha pundekitha, "and he was the son of a woman, a tavern keeper." She was very probably a Canaanite, as she is called, [Jdg 11:2], a strange woman, אשה אחרת ishshah achereth, a woman of another race; and on this account his brethren drove him from the family, as he could not have a full right to the inheritance, his mother not being an Israelite.
Verse 3
There were gathered vain men to Jephthah - אנשים ריקים anashim reykim, empty men - persons destitute of good sense, and profligate in their manners. The word may, however, mean in this place poor persons, without property, and without employment. The versions in general consider them as plunderers.
Verse 4
The children of Ammon made war - They had invaded the land of Israel, and were now encamped in Gilead. See [Jdg 10:17].
Verse 6
Come, and be our captain - The Israelites were assembled in Mizpeh, but were without a captain to lead them against the Ammonites. And we find, from the conclusion of the preceding chapter, that they offered the command to any that would accept it.
Verse 8
Therefore we turn again to thee now - We are convinced that we have dealt unjustly by thee, and we wish now to repair our fault, and give thee this sincere proof of our regret for having acted unjustly, and of our confidence in thee.
Verse 11
Jepthah went with the elders - The elders had chosen him for their head; but, to be valid, this choice must be confirmed by the people; therefore, it is said, the people made him head. But even this did not complete the business; God must be brought in as a party to this transaction; and therefore Jephthah uttered all his words before the Lord - the terms made with the elders and the people on which he had accepted the command of the army; and, being sure of the Divine approbation, he entered on the work with confidence.
Verse 12
Jepthah sent messengers - He wished the Ammonites to explain their own motives for undertaking a war against Israel; as then the justice of his cause would appear more forcibly to the people.
Verse 13
From Arnon even unto Jabbok, and unto Jordan - That is, all the land that had formerly belonged to the Amorites, and to the Moabites, who it seems were confederates on this occasion.
Verse 22
From the wilderness even unto Jordan - From Arabia Deserta on the east to Jordan on the west.
Verse 23
The Lord God of Israel hath dispossessed the Amorites - Jephthah shows that the Israelites did not take the land of the Moabites or Ammonites, but that of the Amorites, which they had conquered from Sihon their king, who had, without cause or provocation, attacked them; and although the Amorites had taken the lands in question from the Ammonites, yet the title by which Israel held them was good, because they took them not from the Ammonites, but conquered them from the Amorites. So now the Lord - hath dispossessed the Amorites. - The circumstances in which the Israelites were when they were attacked by the Amorites, plainly proved, that, unless Jehovah had helped them, they must have been overcome. God defeated the Amorites, and made a grant of their lands to the Israelites; and they had, in consequence, possessed them for three hundred years, [Jdg 11:26].
Verse 24
Wilt not thou possess that which Chemosh thy god giveth thee - As if he had said: "It is a maxim with you, as it is among all nations, that the lands which they conceive to be given them by their gods, they have an absolute right to, and should not relinquish them to any kind of claimant. You suppose that the land which you possess was given you by your god Chemosh and therefore you will not relinquish what you believe you hold by a Divine right. Now, we know that Jehovah, our God, who is the Lord of heaven and earth, has given the Israelites the land of the Amorites; and therefore we will not give it up." The ground of Jephthah's remonstrance was sound and good.
1. The Ammonites had lost their lands in their contests with the Amorites.
2. The Israelites conquered these lands from the Amorites, who had waged a most unprincipled war against them.
3. God, who is the Maker of heaven and earth had given those very lands as a Divine grant to the Israelites.
4. In consequence of this they had possession of them for upwards of three hundred years.
5. These lands were never reclaimed by the Ammonites, though they had repeated opportunities of doing it, whilst the Israelites dwelt in Heshbon, in Aroer, and in the coasts of Arnon; but they did not reclaim them because they knew that the Israelites held them legally. The present pretensions of Ammon were unsupported and unjustifiable.
Verse 27
The Lord the Judge be judge - between the children of Israel - If you be right, and we be wrong, then Jehovah, who is the sovereign and incorruptible Judge, shall determine in your favor; and to Him I submit the righteousness of my cause.
Verse 29
Then the Spirit of the Lord came upon Jephthah - The Lord qualified him for the work he had called him to do, and thus gave him the most convincing testimony that his cause was good.
Verse 31
Shall surely be the Lord's, and I will offer it up for a burnt-offering - The text is והיה ליהוה והעליתיהו עולה vehayah layhovah, vehaalithihu olah; the translation of which, according to the most accurate Hebrew scholars, is this: I will consecrate it to the Lord, or I will offer it for a burnt-offering; that is, "If it be a thing fit for a burnt-offering, it shall be made one; if fit for the service of God, it shall be consecrated to him." That conditions of this kind must have been implied in the vow, is evident enough; to have been made without them, it must have been the vow of a heathen, or a madman. If a dog had met him, this could not have been made a burnt-offering; and if his neighbor or friend's wife, son, or daughter, etc., had been returning from a visit to his family, his vow gave him no right over them. Besides, human sacrifices were ever an abomination to the Lord; and this was one of the grand reasons why God drove out the Canaanites, etc., because they offered their sons and daughters to Molech in the fire, i.e., made burnt-offerings of them, as is generally supposed. That Jephthah was a deeply pious man, appears in the whole of his conduct; and that he was well acquainted with the law of Moses, which prohibited all such sacrifices, and stated what was to be offered in sacrifice, is evident enough from his expostulation with the king and people of Ammon, [Jdg 11:14-27]. Therefore it must be granted that he never made that rash vow which several suppose he did; nor was he capable, if he had, of executing it in that most shocking manner which some Christian writers ("tell it not in Gath") have contended for. He could not commit a crime which himself had just now been an executor of God's justice to punish in others.
It has been supposed that "the text itself might have been read differently in former times; if instead of the words והעליתיהו עולה, I will offer It a burnt-offering, we read והעליתי הוא עולה, I will offer Him (i.e., the Lord) a burnt-offering: this will make a widely different sense, more consistent with everything that is sacred; and it is formed by the addition of only a single letter, (א aleph), and the separation of the pronoun from the verb. Now the letter א aleph is so like the letter ע ain, which immediately follows it in the word עולה olah, that the one might easily have been lost in the other, and thus the pronoun be joined to the verb as at present, where it expresses the thing to be sacrificed instead of the person to whom the sacrifice was to be made. With this emendation the passage will read thus: Whatsoever cometh forth of the doors of my house to meet me - shall be the Lord's; and I will offer Him a burnt-offering." For this criticism there is no absolute need, because the pronoun הו hu, in the above verse, may with as much propriety be translated him as it. The latter part of the verse is, literally, And I will offer him a burnt-offering, עולה olah, not לעולה leolah, For a burnt-offering, which is the common Hebrew form when for is intended to be expressed. This is strong presumption that the text should be thus understood: and this avoids the very disputable construction which is put on the ו vau, in והעליתיהו vehaalithihu, Or I will offer It up, instead of And I will offer Him a burnt-offering. "From [Jdg 11:39] it appears evident that Jephthah's daughter was not Sacrificed to God, but consecrated to him in a state of perpetual virginity; for the text says, She knew no man, for this was a statute in Israel. ותהי חק בישראל vattehi chok beyishrael; viz., that persons thus dedicated or consecrated to God, should live in a state of unchangeable celibacy. Thus this celebrated place is, without violence to any part of the text, or to any proper rule of construction, cleared of all difficulty, and caused to speak a language consistent with itself, and with the nature of God."
Those who assert that Jephthah did sacrifice his daughter, attempt to justify the opinion from the barbarous usages of those times: but in answer to this it may be justly observed, that Jephthah was now under the influence of the Spirit of God, [Jdg 11:29]; and that Spirit could not permit him to imbrue his hands in the blood of his own child; and especially under the pretense of offering a pleasing sacrifice to that God who is the Father of mankind, and the Fountain of love, mercy, and compassion.
The versions give us but little assistance in clearing the difficulties of the text. In the Targum of Jonathan there is a remarkable gloss which should be mentioned, and from which it will appear that the Targumist supposed that the daughter of Jephthah was actually sacrificed: "And he fulfilled the vow which he had vowed upon her; and she knew no man: and it was made a statute in Israel, that no man should offer his son or his daughter for a burnt-offering, as did Jephthah the Gileadite, who did not consult Phinehas the priest; for if he had consulted Phinehas the priest, he would have redeemed her with money."
The Targumist refers here to the law, [Lev 27:1-5], where the Lord prescribes the price at which either males or females, who had been vowed to the Lord, might be redeemed. "When a man shall make a singular vow, the persons shall be for the Lord at thy estimation: the male from twenty years old even unto sixty, shall be fifty shekels of silver; and if it be a female, then thy estimation shall be thirty shekels; and from five years old unto twenty years, the male twenty shekels, and for the female ten." This also is an argument that the daughter of Jephthah was not sacrificed; as the father had it in his power, at a very moderate price, to have redeemed her: and surely the blood of his daughter must have been of more value in his sight than thirty shekels of silver.
Dr. Hales has entered largely into the subject: his observations may be seen at the end of this chapter.