Jephthah's victory over the Ammonites was divinely accomplished and overwhelming (11.32-33). No other details are given. Instead, the events leading up to and following the battle are carefully recorded, building up a picture of Jephthah's godly character, because what we are for God far outweighs anything we do for Him.
Israel's Sin (10.6-9)
When Israel rebelled, they did it "in the sight of the Lord" (v.6) because God is ever watching His people. The unrelenting propensity of the human heart to turn from God is encapsulated in the word "again" (v.6), and so the cycle of rebellion, retribution, repentance, and restoration in Judges was repeated. They had failed, as we often do, to learn from past mistakes. They succumbed to many idols of the surrounding nations: Syria (north-east), Zidon (north-west), Ammon (east), Moab (south-east) and Philistia (south-west). Sadly, a vast array of idolatry is also open to the child of God. Israel's rebellion shows the impossibility of serving God and idols together because it was when they "served Baalim" that they "forsook the Lord, and served not him" (v.6; Mt 6.24). Since God had previously granted deliverance from seven nations (vv.11-12), and Israel now served seven idols, their actions signalled forgetfulness of God's past goodness. Constant thankfulness to God preserves us from many spiritual dangers. Their sin provoked God's anger (v.7) and so He delivered them simultaneously to the Philistines from the south-west and the Ammonites eastward. The Philistine oppression lasted 40 years and was dealt with by Samson (Judg 13-16), while Jephthah (Judg 11-12.7) stopped the eighteen year Ammonite oppression. When God disciplined Israel their enemies seized the opportunity to crush them (v.8, RSV), for the adversaries of God's people are cruel.
The Ammonites sprang from Lot's incest with his daughters (Gen 19.33-38). Hostility between the two nations persisted for centuries together with Moab, they refused Israel provisions and attempted to curse them following the Exodus (Deut 23.3-4). As the repercussions of sin can be lengthy, we should be on our guard against it; and Christians should never bear grudges. Since Ammon's territory was given and protected by God (Deut 2.19) they had all they needed, and should have been content with that. Never forget that "godliness with contentment is great gain" (1 Tim 6.6).
Israel's Sorrow (10.10-18)
Israel confessed that they had departed from the true God and embraced idols (v.10). When men turn from their Creator they always adopt idolatry of some kind, for the human heart craves an object of worship. God declared His seven-fold past deliverance of them (vv.11-12), refused to deliver them again, and goaded Israel to petition the false gods they had chosen (vv.13-14). However, they persisted in their repentance and cast themselves upon God's grace (v.15), knowing that it is better to fall into God's hands than those of men (2 Sam 24.14), for "He will not always chide: neither will he keep his anger forever" (Ps 103.9). Their words were backed up with actions for they "put away the strange gods from among them, and served the Lord" (v.16). This, of course, touched God's heart so that His "soul was grieved" (v.16) for them. Punishment is designed to produce penitence.
Israel's Saviour (11.1-12.7)
Jephthah is first seen as an outcast (11.1-3), ostracised by his half brothers to prevent him from sharing the family inheritance (v.2). However, the man rejected by his brethren was the one by whom God chose to save Israel, for the "gifts of God respect not the parentage or blood, but are indifferently scattered where He pleases to let them fall".1 Ironically, this illegitimate "son of an harlot" (v.1) overcame the illegitimate Ammonite nation. Even before his calling to deliver Israel, while banished from Gilead (11.3), he was a "mighty man of valour" (v.1), actively exhibiting leadership qualities. Before a man can exercise oversight responsibility in a local church he should have already displayed such potential in the family circle (1 Tim 3.4-5). Jephthah "and his band probably operated more in the manner of David and his group years later protecting cities and settlements from marauders",2 rather than actively causing any trouble.
It was not love for Jephthah but their own desperate plight (v.4) that led the elders humbly and personally to appeal to him. They recognised the brilliance of his military prowess (v.6), but when challenged regarding their previous treatment of him (v.7), they cleverly avoided confessing guilt and instead promised him leadership over Gilead (v.8). Though courageous, Jephthah was acutely conscious of his need for God's help (v.9) and of the fact that God hears all the words of His people (v.11).
With much wisdom he sought to negotiate a way out of bloody conflict, for only fools rush headlong into war (v.12). The Ammonite king refused to be placated and charged Israel with taking his land after the Exodus (v.13). Still seeking a peaceful resolution, "Jephthah sent messengers again" (v.14). His reply demonstrated a firm grasp of Israelite history and hence of God's word, a necessity for effective service. He appealed to the historical fact that Israel did not take land from the Ammonites they were forbidden to do so by God (Deut 2.19). He emphasised the courteous way they conducted themselves, obeying Edom and Moab's wishes not to cross their boundaries (vv.16-18), and only overcame the Amorites after an unprovoked attack (vv.21-22). He continued to explain that God gave Israel the land and therefore Ammon had no right to dispossess them (vv.23-24). Further, Jephthah argued from the passage of time: 300 years had elapsed since Israel took this territory, and the Ammonites were only now laying claim to it (vv.25-26). This time-scale is consistent with an early exodus-date, as in 1 Kings 6.1.3 Finally, Jephthah appealed to the Supreme Judge of all (v.27). Although the diplomacy failed (v.28), it challenges the common notion that Jephthah was a rash, barbaric man.
As with other Old Testament saints, the Spirit came upon Jephthah to strengthen him for his task (v.29). New Testament saints are now infinitely more privileged to enjoy Him ever abiding in them; only what we accomplish in the Spirit's energy is of lasting value.
Jephthah acknowledged dependence upon Jehovah: "If thou shalt without fail deliver" (v.30). As noted, rashness was not in his nature: he cautiously accepted the elders' invitation (vv.4-11); he did all in his power to avoid war (vv.12-28); hasty decisions were inconsistent with him being a man of faith (Is 28.16). Neither was he gullible, having many varied life experiences behind him. The expression "whatsoever cometh forth of the doors of my house to meet me" (v.31) is only applied to humans in the other passages where it occurs, and so Jephthah well knew the possibility of it being his daughter.4 Thus, his vow was humble, deliberate, reasoned, and exhibited complete devotion to Jehovah, even above family ties. Our family relations must take second place to the Lord Jesus Christ (Lk 14.25-26).
The way Jephthah's daughter acted (11.34-40) should only heighten our appreciation of him, for he and his wife must have raised her, their only child, in the fear of God. In contrast to Michal's envy of her husband's success (2 Sam 6.16), she rejoiced with her father in his victory (v.34). Her response to Jephthah's grief (v.35) showed a tremendous appreciation of the significance of a vow to God, a complete willingness to submit to her father, and an acknowledgement that God had wrought the victory (v.36). For two months she and her companions bewailed her virginity upon the mountains, away from men's ears, showing discretion and modesty on her part (vv.37-38). Jephthah fulfilled his vow (v.39), not meaning a literal burnt offering, but perpetual virginity through dedication to Jehovah, for the following reasons:
- the Law forbade human sacrifices (Lev 18.21; 20.1-5; Deut 12.31; 18.10)
- female tabernacle service did exist (Ex 38.8; 1 Sam 2.22)
- she mourned having to live, not to die, as a virgin (vv.37-38).
Following Jephthah's personal sacrifice and deliverance by God (12.3), the Ephraimites raised fierce (12.1) and unfounded criticism (12.2). It is a sad fact that nothing can be done for God without slander and threats coming our way. The Ephraimites refused to help (12.2) and then threatened Jephthah. It is usually the case that those who do least themselves are the most critical of others.
Jephthah judged Ephraim decisively (12.4-6), whereas Gideon managed their earlier complaints with flattery (8.1-3). The difference, however, lay in the fact that here Ephraim actually threatened his life and his household (v.1) and charged the Gileadites generally with being fugitives (v.4). Even in a local assembly, troublemakers must be dealt with quickly. The proud Ephraimites who had passed over to fight crept back in disgrace, denying their pedigree (v.5), only to give themselves away in their pronunciation of "Shibboleth" (v.6). Six years later Jephthah died (12.7), reminding us that we are never too old to serve but should do so with all our vigour while we have opportunity.
Concluded.
1 Hall J. Contemplations on the historical passages of the Old and New Testaments. Vol. I. P313
2 Wood L. Distressing Days of the Judges. P.281
3 Davis J J. Moses and the Gods of Egypt. P.34, 35
4 Keil & Delitzsch. Commentary on the Old Testament. Vol II. P278.
