Judges 11:35
As soon as Jephthah saw her, he tore his clothes and said, "No! Not my daughter! You have brought me to my knees! You have brought great misery upon me, for I have given my word to the LORD and cannot take it back."
As soon as he saw her
This phrase marks a pivotal moment of recognition and realization for Jephthah. The Hebrew root for "saw" is "ra'ah," which often implies not just physical sight but also understanding or perceiving. In this context, it signifies the moment Jephthah comprehends the full implications of his vow. Historically, this moment is laden with emotional weight, as it reflects the sudden shift from triumph to tragedy. Jephthah's victory over the Ammonites is overshadowed by the personal cost of his vow, highlighting the theme of unforeseen consequences in human decisions.

he tore his clothes
Tearing one's clothes is a traditional expression of grief and mourning in ancient Israelite culture. This act is deeply rooted in the Hebrew tradition, symbolizing profound sorrow and distress. The tearing of garments is seen throughout the Old Testament, such as in the accounts of Jacob (Genesis 37:34) and David (2 Samuel 1:11), indicating a shared cultural practice of expressing inner turmoil outwardly. Jephthah's action here underscores the depth of his anguish and the gravity of the situation he faces.

and said, 'Oh no, my daughter!'
The exclamation "Oh no" conveys a deep sense of regret and despair. The Hebrew word "ah" is an expression of lament, often used in contexts of mourning or distress. Jephthah's address to his daughter is personal and intimate, highlighting the close bond between them. This moment is a poignant reminder of the personal cost of rash vows and the impact of one's decisions on loved ones. It serves as a cautionary tale about the importance of considering the consequences of our promises and actions.

You have brought me to my knees
This phrase illustrates the overwhelming emotional impact on Jephthah, bringing him to a state of helplessness and submission. The imagery of being brought to one's knees is powerful, symbolizing defeat and vulnerability. In the Hebrew context, kneeling is often associated with prayer or supplication, suggesting that Jephthah is in a state of desperation, possibly seeking divine intervention or forgiveness. This moment reflects the humbling nature of human limitations and the need for reliance on God's wisdom and guidance.

You have brought great misery upon me
The word "misery" here is translated from the Hebrew "trouble" or "distress," indicating a profound sense of suffering and hardship. Jephthah's lament highlights the personal and emotional turmoil resulting from his vow. This phrase serves as a reminder of the potential for self-inflicted suffering through hasty or ill-considered decisions. It underscores the biblical principle of seeking God's counsel and wisdom before making significant commitments or vows.

For I have given my word to the LORD
This statement reflects the seriousness with which vows made to God were regarded in ancient Israel. The Hebrew concept of a vow, "neder," is a solemn promise that is binding and irrevocable. Jephthah's acknowledgment of his vow to the LORD emphasizes the importance of integrity and faithfulness in one's commitments to God. It serves as a reminder of the sacredness of our words and the need to honor our promises, especially those made to the Almighty.

and cannot take it back
The finality of this phrase underscores the irrevocable nature of vows made to God. In the Hebrew tradition, a vow was considered binding and unbreakable, reflecting the seriousness with which such commitments were made. Jephthah's recognition that he "cannot take it back" highlights the weight of his promise and the consequences of his actions. This serves as a sobering reminder of the importance of thoughtful deliberation before making vows, as well as the need for wisdom and discernment in our commitments to God and others.

Persons / Places / Events
1. Jephthah
A judge of Israel, known for his vow to God and his subsequent actions. He was a mighty warrior and the son of Gilead, but his mother was a prostitute, which led to his initial rejection by his family.

2. Jephthah's Daughter
The unnamed daughter of Jephthah, who becomes the subject of his tragic vow. Her obedience and acceptance of her fate are notable.

3. Mizpah
The place where Jephthah lived and where he made his vow to the Lord. It is significant as a site of assembly and decision-making in Israel.

4. The Vow
Jephthah made a vow to the Lord that if he were given victory over the Ammonites, he would offer as a burnt offering whatever came out of the doors of his house to meet him upon his return.

5. The Ammonites
The enemies of Israel at the time, whom Jephthah was called to fight against. Their oppression of Israel led to Jephthah's rise as a leader.
Teaching Points
The Weight of Our Words
Jephthah's account reminds us of the power and responsibility of our words, especially when making promises to God. We should be cautious and thoughtful about the commitments we make.

The Cost of Rash Decisions
Jephthah's vow was made in haste and without full consideration of the potential consequences. This teaches us to seek wisdom and discernment before making significant decisions.

Faithfulness to God
Despite the tragic outcome, Jephthah's commitment to fulfilling his vow demonstrates a deep sense of duty and faithfulness to God, which is a challenging yet important aspect of our spiritual walk.

The Role of Sacrifice
The account invites reflection on the nature of sacrifice in our lives. While Jephthah's sacrifice was literal, we are called to offer spiritual sacrifices, such as our time, talents, and resources, in service to God.

Trust in God's Provision
Like Abraham, who trusted God to provide a ram in place of Isaac, we are encouraged to trust in God's provision and guidance, even in difficult situations.
Bible Study Questions
1. What can we learn from Jephthah's account about the importance of considering the consequences before making vows or promises?

2. How does Jephthah's response to his daughter's fate reflect his understanding of faithfulness and obedience to God?

3. In what ways does the account of Jephthah and his daughter challenge us to think about the nature of sacrifice in our own lives?

4. How can we apply the teachings of Jesus in Matthew 5:33-37 to our daily lives when it comes to making commitments or promises?

5. Reflect on a time when you made a significant decision or commitment. How did you seek God's guidance, and what was the outcome?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, where Abraham is tested by God to offer his son Isaac as a sacrifice. This connection highlights themes of faith, obedience, and the seriousness of vows to God.

Ecclesiastes 5:4-5
These verses discuss the importance of fulfilling vows made to God, emphasizing that it is better not to vow than to make a vow and not fulfill it.

Matthew 5:33-37
Jesus teaches about making oaths, advising against swearing oaths altogether and instead letting one's 'Yes' be 'Yes,' and 'No,' 'No.'
Jephthah's VowA.F. Muir Judges 11:30, 31, 34-40
Jephthah's VowW.F. Adeney Judges 11:30-40
A Sacrifice of the World to High PrincipleM. Nicholson, D. D.Judges 11:34-40
Did with Her According to His VowMarcus Dods, D. D.Judges 11:34-40
Jephthah's Payment of His VowM. Nicholson, D. D.Judges 11:34-40
Modern Jephthahs; Or, Parental ImmolationsHomilistJudges 11:34-40
No Trifling with GodSpurgeon, Charles HaddonJudges 11:34-40
Retreat ImpossibleSpurgeon, Charles HaddonJudges 11:34-40
The Vow PerformedR. A. Watson, M. A.Judges 11:34-40
The Wail of Jephthah's DaughterMarcus Dods, D. D.Judges 11:34-40
Typical Aspect of Jephthah's VowArthur Ritchie.Judges 11:34-40
Vows Which Should not be KeptMarcus Dods, D. D.Judges 11:34-40
People
Abel, Ammonites, Amorites, Balak, Chemosh, Israelites, Jephthah, Manasseh, Sihon, Zippor
Places
Abel-keramim, Ammon, Arnon, Aroer, Edom, Egypt, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Minnith, Mizpah, Moab, Red Sea, Tob
Topics
Able, Ah, Alas, Bend, Break, Can't, Cause, Caused, Chief, Clothes, Cried, Crushed, Daughter, Garments, Greatly, Grief, Hast, Low, Miserable, Mouth, Oath, Oh, Opened, Overcome, Pass, Rendeth, Rent, Sorrow, Tore, Trouble, Troubler, Troubling, Turn, Vow, Wretched
Dictionary of Bible Themes
Judges 11:28-40

     8644   commemoration

Judges 11:29-40

     5468   promises, human

Judges 11:30-35

     5803   carelessness

Judges 11:30-40

     5741   vows

Judges 11:34-35

     5188   tearing of clothes
     6227   regret

Judges 11:34-36

     5568   suffering, causes

Library
Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Of Vows. The Miserable Entanglements Caused by Vowing Rashly.
1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows. 2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires. 3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy. 4. Third point to be
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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