A Wonderful Lesson On Jephthah
I happened to read a chapter in E. W. Bullinger's book, Great Cloud of Witnesses, a book about the faith of the people listed in Hebrews 11. In the book he had a chapter about Jephthah, and I thought it made a lot of sense. So, I'm going to tell you what he says. The rest of this article is taken verbatim (excerpts) from Bullinger's book.
Jephthah is introduced to us under the same title as Gideon, "a mighty man of valour" (Judges 11:1).
This is the exceedingly simple account of Jephthah's overcoming faith; and there is little to be added to it. He had simply read what Jehovah had done, and thus heard what He had said. He believed what he had thus read and heard.
But in the case of Jephthah, as in no other, we feel compelled to go out of our way to vindicate him from what we shall show to be the unjust judgment of men. His God-wrought faith must not be tarnished without the sure and certain warrant of the Word of God itself.
Like Moses Jephthah "spake unadvisedly with his lips," but this does not touch his faith in what he had heard from God; his vow was made according to his zeal, but not according to knowledge.
That he would sacrifice his daughter, and that God would not reprobate by one word of disapproval a human sacrifice is a theory incredible. It is only a human interpretation, on which theologians have differed in all ages, and which has been reached without a careful examination of the text.
It is important to remember that the ancient Jewish Commentator Rabbi David Kimchi (1160-1232) renders the words of the vow (Judges 11:31) very differently from the AV and RV, and he tells us that his father Rabbi Joseph Kimchi held the same view. Both father and son, together with Rabbi Levi ben Gerson, all of them among the most eminent of Hebrew grammarians and commentators, who ought to know better than any Gentile commentator, gave their unqualified approval to the rendering of the words of the vow which, instead of making it relate to one object, translate and interpret it as consisting of two distinct parts.
This is done by observing the well known rule that the connective particle (vau, our English v) is often used as a disjunctive, and means "or," when there is a second proposition. Indeed, this rendering is suggested in the margin of the AV.
The following passages may be consulted:
Gen. 41:44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand OR foot in all the land of Egypt.
Ex. 20:4. Thou shalt not make unto thee any graven image, OR any likeness of any thing that is in heaven above, OR that is in the earth beneath, OR that is in the water under the earth.
Ex. 21:15. And he that smiteth his father, OR his mother, shall be surely put to death.
Ex. 21:17. And he that curseth his father, OR his mother, shall surely be put to death.
Ex. 21:18. And if men strive together, and one smite another with a stone, OR with his fist,etc.
Num. 26:14. Moreover thou hast not brought us into a land that floweth with milk and honey, OR given us inheritance of fields and vineyards: etc.
Num. 22:26. ... when there was no way to turn either to the right hand OR to the left.
Deut. 3:24. for what God is there in heaven OR in earth, etc.
2 Samuel 3:29. ...one that hath an issue, OR that is a leper, OR that leaneth on a staff, OR that falleth on the sword, OR that lacketh bread.
1 Kings 18:10. .. there is no nation OR kingdom, whither my lord hath not sent to seek thee:
1 Kings 18:27. ...either he is talking, OR he is pursuing, OR he is in a journey...
With a negative, the rendering "NOR" is equally correct and conclusive:
Ex. 20:17. ... thou shalt not covet thy neighbour's wife, NOR his manservant, NOR his maidservant, NOR his ox, NOR his ass, NOR any thing that is thy neighbour's.
Deut. 7:25. Thou shalt not desire the silver or gold that is on them, NOR take it unto thee..."
2 Sam. 1:21. ... neither let there be rain, upon you, NOR fields of offerings:..
Psalms 26:9. Gather not my soul with sinners, NOR my life with bloody men.
Prov. 6:4. Give not sleep to thine eyes, NOR slumber to thine eyelids.
Prov. 30:3. I neither learned wisdom, NOR have the knowledge of the holy.
We are now in a position to read and understand the words of Jephthah's vow, where we have the same word, or rather the letter which represents it, in the Hebrew.
"Jephthah vowed a vow unto Jehovah" which he had a perfect right to do. Such a vow was provided for in the Law which prescribed exactly what was to be done in such cases; and even when the vow affected a person (as it did here) that person could be redeemed if it were so desired. See Lev.27 where in verses 1-8 it affected "persons," and verses 9-13 it affects "beasts"; and verses 14-15 a house.
It thus seems clear that Jephthah's vow consisted of two parts: one alternative to the other. He would either dedicate it to Jehovah (according to Lev. 27); or, if unsuitable for this he would offer it as a burnt offering.
It should be noted also that when he said, "Whatsoever cometh forth of the doors of my house to meet me," the word "whatsoever" is masculine. But the issuer from his house was feminine, and therefore could not come, properly, within the sphere of his vow, certainly not according to the literal meaning of his words.
In any case, it would have been unlawful, and repugnant to Jehovah, to offer a human being to Him as a burnt offering for His acceptance. Such offerings were common to heathen nations at that time, but it is noteworthy that Israel stands out among them with this great peculiarity, that human sacrifices were unknown in Israel.
It is recorded that Jephthah "did with her according to his vow which he had vowed, and she knew no man" (v.39). What has this to do with a burnt offering, one way or the other? But it has everything to do with the former part of his vow, in dedicating her to Jehovah. This seems to be conclusive. It has nothing to do with a sacrificial death, but it has to do with a dedicated life. She was dedicated to a perpetual virginity.
To what else can the "custom in Israel" refer (v. 39, 40) when "the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite, four days in a year" (v. 40). The word rendered "lament"occurs only in one other passage in the Hebrew Bible, and that happens to be in this very book. So that we could not possibly have a surer guide to its meaning. The passage is in Judges v. 11, "There shall they rehearse the righteous acts of Jehovah." It means to talk with others hence to rehearse together. This being done annually, the friends of Jephthah's daughter went to rehearse wit her, this continued virginity of her life, and not to mourn over the past fact of her death.''
We may conclude from the whole tenor of scripture, as well as from Ps. 106:35-38, and others, that human sacrifices were abomination in the sight of God; and we cannot imagine that God would accept, or that Jephthah would offer, human blood.
To uphold this idea is a libel on Jehovah as well as on Jephthah.
We can understand Voltaire and other infidels doing this, though they reason in a circle, and depend on the two cases of Isaac and Jephthah's daughter (which we dispute) to support their contention. Their object is clear. But what are we to say of the "higher" critics, most of whose conclusions are to be found, in some shape or another, in the writings of French and English atheists and deists of the 19th century.
On the other hand, it is worthy of note to remark how the enemy of God's Word has used even innocent persons to perpetuate traditions which bring a slur on Jehovah's works and words.
Milton's words, again, combined with Handel's music (the Oratorio of "Jephthah") have perpetuated the tradition that an Israelite father offered his daughter as a burnt offering to Jehovah.
It is too much to hope that these words of ours can do much to break the tether of tradition with regard to either of the above important subjects.
We need something of Jephthah's faith in the inspired records of God's Word and words. He believed what Jehovah had caused to be written in "the book of the Law." He had read and pondered over those records of Jehovah's words and works, or he could not have spoken so strongly and so truly of what had been written for his learning.
May it be ours to have a like faith, so that when we have to contend with those who oppose us, we may not depend on our own arguments or our own wisdom, but quote God's Word written, and use "the sword of the Spirit - the God-breathed words which are so profitable to equip the man of God, and all who would speak for Him, when we meet with those who "resist the truth."
Jephthah had heard, Jephthah had believed, and Jephthah was one of that group of overcomers who conquered through God.
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