Judges 11

In Judges 11, the story of Jephthah, a man rejected by his own people but later chosen to lead them, unfolds. He rises to prominence during a time when Israel is oppressed by the Ammonites. The chapter recounts his background, his negotiations with the Ammonites, and the tragic vow he makes to God, which ultimately leads to the sacrifice of his daughter.

Judges 11:1-5 (NKJV)
1 Now Jephthah the Gileadite was a mighty man of valor, but he was the son of a harlot; and Gilead begot Jephthah.
2 Gilead's wife bore sons; and when his wife's sons grew up, they drove Jephthah out, and said to him, “You shall have no inheritance in our father's house, for you are the son of another woman.”
3 Then Jephthah fled from his brothers and dwelt in the land of Tob; and worthless men banded together with Jephthah and went out raiding with him.
4 It came to pass after a time that the people of Ammon made war against Israel.
5 And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob.

Jephthah’s background establishes him as both a rejected outcast and a man of valor. Although he was driven away by his family due to his illegitimate birth, his leadership abilities attract a band of men. When Israel faces oppression from the Ammonites, the elders of Gilead realize they need someone with his skills, highlighting how desperation can change people’s perspectives, even toward those they had previously rejected.

Judges 11:6 (NKJV)
6 Then they said to Jephthah, “Come and be our commander, that we may fight against the people of Ammon.”

Jephthah, once driven out, is now asked to return as a military leader. This request from the elders reflects how dire the situation with the Ammonites had become. Despite being scorned earlier, his proven ability in battle makes him the only viable option to lead Israel in this crisis.

Judges 11:7 (NKJV)
7 So Jephthah said to the elders of Gilead, “Did you not hate me, and expel me from my father's house? Why have you come to me now when you are in distress?”

Jephthah calls out the hypocrisy of the elders, reminding them of how they had treated him. His question highlights the bitterness of his past rejection but also reflects a moment of power for Jephthah, as those who wronged him now come seeking his help. It suggests a turning point in his relationship with his people.

Judges 11:8-9 (NKJV)
8 And the elders of Gilead said to Jephthah, “That is why we have turned again to you now, that you may go with us and fight against the people of Ammon, and be our head over all the inhabitants of Gilead.”
9 So Jephthah said to the elders of Gilead, “If you take me back home to fight against the people of Ammon, and the Lord delivers them to me, shall I be your head?”

The elders acknowledge their desperation, offering Jephthah leadership not just for the battle but over the whole of Gilead. Jephthah sees this as an opportunity to secure his place of authority, but he wants a clear agreement. His conditional acceptance, based on God's help, shows his recognition of divine involvement in his success.

Judges 11:10-11 (NKJV)
10 And the elders of Gilead said to Jephthah, “The Lord will be a witness between us, if we do not do according to your words.”
11 Then Jephthah went with the elders of Gilead, and the people made him head and commander over them; and Jephthah spoke all his words before the Lord in Mizpah.

The elders agree to Jephthah's terms and call upon God as a witness, making the agreement binding. Jephthah accepts and is officially installed as leader. By speaking his words before the Lord, Jephthah seeks to ensure that his leadership is not just political but also spiritual, recognizing God as the ultimate authority in the upcoming battle.

Judges 11:12-13 (NKJV)
12 Now Jephthah sent messengers to the king of the people of Ammon, saying, “What do you have against me, that you have come to fight against me in my land?”
13 And the king of the people of Ammon answered the messengers of Jephthah, “Because Israel took away my land when they came up out of Egypt, from the Arnon as far as the Jabbok, and to the Jordan; now therefore, restore those lands peaceably.”

In these verses, Jephthah attempts to negotiate with the king of the Ammonites to understand why they are attacking Israel. The Ammonite king claims that Israel had taken their land when they came out of Egypt and demands its return. However, the king of Ammon was wrong in his accusation. The land in question was actually taken from the Amorites, not the Ammonites, during Israel’s journey to the Promised Land (Numbers 21:21-26). Israel had respected the boundaries of both Moab and Ammon as instructed by God (Deuteronomy 2:9, 19), but when they were attacked by the Amorites, they took possession of the Amorite territory.

Jephthah's later response (verses 14-27) clarifies the historical record, showing that the Ammonite king's claim was false, and Israel had not taken any land from Ammon. The Ammonite king’s claim was therefore an unjustified pretext for conflict.

Judges 11:14-15 (NKJV)
14 So Jephthah again sent messengers to the king of the people of Ammon,
15 and said to him, “Thus says Jephthah: ‘Israel did not take away the land of Moab, nor the land of the people of Ammon.’”

Jephthah’s response begins with a denial of the Ammonite king’s accusations. He insists that Israel did not seize the land of Ammon or Moab. His reply signals that he is well-versed in Israel’s history and is prepared to refute the claims against them with facts rather than just military force.

Judges 11:16-20 (NKJV)
16 For when Israel came up from Egypt, they walked through the wilderness as far as the Red Sea and came to Kadesh.
17 Then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land.’ But the king of Edom would not heed. And in like manner they sent to the king of Moab, but he would not consent. So Israel remained in Kadesh.
18 And they went along through the wilderness and bypassed the land of Edom and the land of Moab, came to the east side of the land of Moab, and encamped on the other side of the Arnon; but they did not enter the border of Moab, for the Arnon was the border of Moab.
19 Then Israel sent messengers to Sihon king of the Amorites, king of Heshbon; and Israel said to him, ‘Please let us pass through your land into our place.’
20 But Sihon did not trust Israel to pass through his territory. So Sihon gathered all his people together, encamped in Jahaz, and fought against Israel.

Jephthah recounts Israel’s history during their journey to the Promised Land. He clarifies that they did not take the lands of Edom or Moab, and in fact, sought peaceful passage through these lands. However, when they encountered opposition from the Amorites, it led to conflict. His narrative establishes that Israel’s actions were not aggressive but in response to hostilities.

Judges 11:21-23 (NKJV)
21 And the Lord God of Israel delivered Sihon and all his people into the hand of Israel, and they defeated them. Thus Israel gained possession of all the land of the Amorites, who inhabited that country.
22 They took possession of all the territory of the Amorites, from the Arnon to the Jabbok and from the wilderness to the Jordan.
23 And now the Lord God of Israel has dispossessed the Amorites from before His people Israel; should you then possess it?

Jephthah emphasizes that Israel’s victory over the Amorites was divinely ordained. The land in question was not taken from the Ammonites, but from the Amorites after God granted Israel victory. Jephthah argues that since God gave Israel this land, it is not up to the Ammonites to claim it, as it was never theirs to begin with.

Judges 11:24-28 (NKJV)
24 Will you not possess whatever Chemosh your god gives you to possess? So whatever the Lord our God takes possession of before us, we will possess.
25 And now, are you any better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel? Did he ever fight against them?
26 While Israel dwelt in Heshbon and its villages, in Aroer and its villages, and in all the cities along the banks of the Arnon, for three hundred years, why did you not recover them within that time?
27 Therefore I have not sinned against you, but you wrong me by fighting against me. May the Lord, the Judge, render judgment this day between the children of Israel and the people of Ammon.”
28 However, the king of the people of Ammon did not heed the words which Jephthah sent him.

Jephthah presents a theological and historical argument. He asserts that just as the Ammonites claim what their god Chemosh gives them, Israel will claim what their God, Yahweh, grants. He questions why, if the land was truly Ammonite, they had not reclaimed it in 300 years. His diplomatic efforts fail as the Ammonite king refuses to listen. This section highlights the futility of further negotiation, signaling the inevitability of conflict.

Judges 11:29-31 (NKJV)
29 Then the Spirit of the Lord came upon Jephthah, and he passed through Gilead and Manasseh, and passed through Mizpah of Gilead; and from Mizpah of Gilead he advanced toward the people of Ammon.
30 And Jephthah made a vow to the Lord, and said, “If You will indeed deliver the people of Ammon into my hands,
31 then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord’s, and I will offer it up as a burnt offering.”

In this passage, Jephthah, before going to battle against the Ammonites, makes a vow to the Lord. He promises that whatever comes out of his house to greet him upon his return will either "be the Lord’s" or "be offered as a burnt offering." The wording of Jephthah's vow has raised questions, particularly around the conjunction waw (translated as "and"). While the verse explicitly mentions a "burnt offering," some scholars argue that waw could be interpreted as "or," suggesting Jephthah intended two possible outcomes: if a person came out, they would be dedicated to lifelong service to the Lord, and if an animal came out, it would be sacrificed.

This interpretation seeks to reconcile Jephthah’s vow with the biblical prohibition against human sacrifice (Leviticus 18:21, Deuteronomy 12:31). The flexibility of the Hebrew conjunction waw, which is most often translated as "and" but can occasionally mean "or" depending on the context, allows for this understanding. In this case, Jephthah’s vow could have meant that his daughter, who came out to greet him, was dedicated to God in lifelong service and celibacy rather than being literally sacrificed as a burnt offering.

Judges 11:32-33 (NKJV)
32 So Jephthah advanced toward the people of Ammon to fight against them, and the Lord delivered them into his hands.
33 And he defeated them from Aroer as far as Minnith—twenty cities—and to Abel Keramim, with a very great slaughter. Thus the people of Ammon were subdued before the children of Israel.

Jephthah, empowered by the Spirit of the Lord, leads Israel to victory over the Ammonites. The defeat is decisive, covering a large territory and resulting in the subjugation of Ammon. The battle outcome shows that God granted victory in response to Jephthah’s leadership, though it foreshadows the fulfillment of his dangerous vow.

Judges 11:34-35 (NKJV)
34 When Jephthah came to his house at Mizpah, there was his daughter, coming out to meet him with timbrels and dancing; and she was his only child. Besides her he had neither son nor daughter.
35 And it came to pass, when he saw her, that he tore his clothes, and said, “Alas, my daughter! You have brought me very low! You are among those who trouble me! For I have given my word to the Lord, and I cannot go back on it.”

Jephthah’s joy of victory turns into despair as his only daughter comes out to greet him, unaware of his vow. In grief, he realizes that he must fulfill his promise to God, which now involves sacrificing his beloved daughter. This passage emphasizes the tragic consequences of his rash vow, bringing sorrow to his household despite the military victory.

Judges 11:36-37 (NKJV)
36 So she said to him, “My father, if you have given your word to the Lord, do to me according to what has gone out of your mouth, because the Lord has avenged you of your enemies, the people of Ammon.”
37 Then she said to her father, “Let this thing be done for me: Let me alone for two months, that I may go and wander on the mountains and bewail my virginity, my friends and I.”

In these verses, Jephthah’s daughter accepts the vow her father made to the Lord, showing her willingness to fulfill it. However, as noted earlier, the nature of the vow is debated. Based on the interpretation that the Hebrew waw in Jephthah’s vow could mean "or," it is likely that Jephthah’s daughter was not offered as a literal burnt offering but was instead dedicated to lifelong service to God. The emphasis on mourning her virginity, rather than her life, further supports this interpretation. She grieves the fact that she will remain unmarried and childless, a significant sorrow in her culture, especially as Jephthah’s only child.

Her request for two months to bewail her virginity aligns with the idea that she was dedicated to the Lord’s service in a way similar to the dedication of other biblical figures, such as Samuel. This interpretation fits within the biblical context that prohibits human sacrifice, suggesting her offering was one of lifelong service and celibacy, fulfilling Jephthah’s vow without contradicting God’s laws.

Judges 11:38-40 (NKJV)
38 So he said, “Go.” And he sent her away for two months; and she went with her friends, and bewailed her virginity on the mountains.
39 And it was so at the end of two months that she returned to her father, and he carried out his vow with her which he had vowed. She knew no man. And it became a custom in Israel
40 that the daughters of Israel went four days each year to lament the daughter of Jephthah the Gileadite.

Jephthah honors his vow, and his daughter’s life is sacrificed, which becomes a tragic story memorialized by the women of Israel. The annual tradition of lamentation reflects the deep sorrow and impact of this event on the community. This ending serves as a reminder of the gravity of vows made to God and the sometimes devastating consequences of fulfilling them.