seizing all the land from the Arnon to the Jabbok and from the wilderness to the Jordan. Sermons
I. THE PROFOUND SAGACITY AND SENSE OF INTERNATIONAL COURTESIES AND OBLIGATIONS DISPLAYED BY JEPHTHAH. An historical site is chosen, which had significance to all the nations neighbouring upon it. At Mizpah had Jacob and Laban made solemn covenant. To their descendant nations the place could not but possess a religious interest. It was a distinct advantage, therefore, to take up his head-quarters there. All his soul is possessed by the old associations of the place. It appears even in his language (vers. 10, 11). This persistent reference to the place was a guarantee of good faith and brotherly feeling. He speaks of the gods of Ammon and Israel from a neutral point of view. II. HIS APPEAL TO HISTORY. It is sacred history, with the seal of God upon it. He recounts the details of the conquest by Israel, so far as they are relevant; shows that their own land is held by that title, and asks why for 300 years Israel's occupancy of the disputed territory had not been contested. The example of Balak, who saw that it would be destruction for him to contend with Israel, and forbore, is quoted aptly. The geographical limits are carefully indicated. III. ALL THIS WAS WORTH WHILE, even with a heathen adversary. It stated the case upon broad, intelligible grounds; it raised no irrelevant questions, but was conciliatory; and there was no attempt at compromise. It is a moral gain when a point in dispute is thus clearly and dispassionately argued. It did not avert war, but it justified it. And Israel were strengthened and encouraged. The people could grasp the outlines of this great claim. They could go forward with confidence that their cause was righteous, and therefore the cause of God. Disputes between individuals and nations should be settled - (1) upon common grounds and associations; (2) courteously and kindly; (3) with careful regard to facts; and (4) God should be the great Witness. - M.
Jephthah the Gileadite. It is common to regard Jephthah as one of the wildest characters of the Bible — a rough and heedless man; alike rash in vowing and heartless in fulfilling; one whom it is strange to find in the eleventh chapter of Hebrews. Jephthah was neither a godless nor a selfish man. Not godless, for we find in the brief annals of his life more copious recognition of God than in the case of most of the other judges; and not selfish, because, forgetting his private wrongs, he devoted his life to the service of his country, and, overcoming his strongest feelings of natural affection, he did with his daughter according to his vow. We shall be nearer the truth if we regard Jephthah as a good man, sadly misguided; a man roughly trained, poorly educated, and very deficient in enlightened views; wishing to serve God, but in great error as to what would prove an acceptable service; a man in whose religion the ideas of his neighbours of Moab and Ammon had a strong though unknown influence; one who, with the deepest loyalty to God, had unconsciously come under the delusion that Jehovah would accept of such an offering as the neighbouring nations offered to their gods. In trying to estimate Jephthah aright it is necessary that we bear his early history vividly in mind. He had the grievous misfortune to have a wicked mother, a woman of abandoned character; and as in these circumstances his father could not have been much better, his childhood must have been very dreary. No good example, no holy home, no mother's affection, no father's wise and weighty counsel. If Jephthah owed little to his parents, he owed less to his brothers. If he knew little of the sunbeams of parental love, he knew less of the amenities of brotherly affection. By his brothers he was, as we may say, kicked out from his father's house; he was driven forth into the wide, wide world, to shift as he might; and this under the influence of a motive all too common, but which in this case appears in all its native repulsiveness. It was to prevent him from sharing in his father's inheritance; to keep to themselves the largest possible share. A wretched revelation truly of family spirit! None of the dew of Hermon here. The life to which, in these circumstances, Jephthah resorted was wild and rough, but was not considered immoral in those wild times. He became a freebooter on the borders of Moab and Ammon, like many a borderer two or three centuries ago in Cumberland or Wigton; carrying on an irregular warfare in the form of raids for plunder; gathering to himself the riff-raff of the country-side. The occupation was very unfavourable to a religious life, and yet somehow (such is the sovereignty of grace) Jephthah evidently acquired deep religious impressions. He was strong against idolatry, and that not merely because it was the religion of his enemies, but because he had a deep regard for the God of Israel, and had been led in some way to recognise the obligation to serve Him only, and to be jealous for His glory. And, partly perhaps through the great self-control which this enabled him to exercise, and the courageous spirit which a living belief in such a God inspired, he had risen to great distinction as a warrior in the mode of life which he followed, so that when a leader was needed to contend with the Ammonites, Jephthah was beyond all question the man most fitted for the post. It is very singular how things come round. What a strange feeling Jephthah must have had when his brothers and old neighbours came to him, inviting and imploring him to become their head; trying as best they could to undo their former unkindness, and get him, for their safety, to assume the post for which not one of them was fitted! It is amazing what an ill-treated man may gain by patiently biding his time. In every history there are parallel incidents to that which now occurred in the ease of Jephthah — that of Coriolanus, for example; but it is not every one who has proved so prompt and patriotic. He gave way to no reproach over the past, but only made conditions for the future which were alike reasonable and moderate. His promptness supplies a great and oft-needed lesson for Christians; showing how ready we should be to forgive and forget ill-treatment; to return blessing for cursing, and good for evil. But let us now notice what was peculiar in Jephthah's mode of accepting office. In contemplating the prospect of the Ammonites being subdued, it is not he, but Jehovah, whom he regards as the victor. (Judges 11:9); and after he has been made head and captain he utters all his words before the Lord at Mizpeh (ver.11). And now it was that he made his fatal vow. He made it as a new pledge of his dependence on God, and desire to honour Him. The strangest thing about the transaction is, that Jephthah should have been allowed in these circumstances to make such a vow. It was common enough in times of great anxiety and danger to devote some much-valued object to God. But Jephthah left it to God, as it were, to select the object. He would not specify it, but would simply engage, if he should return in peace from the children of Ammon, to offer to the Lord whatever should come forth from the doors of his house to meet him. It seemed a pious act to leave to God the selection of that object. Jephthah's error lay in supposing that God would select, that God would accept the responsibility which he laid upon Him. What followed we hardly need to rehearse. But what became of Jephthah's daughter? Undoubtedly the weight of evidence is in favour of the solution that, like Iphigenia at Aulis, Jephthah's daughter was offered as a burnt-offering. It is a shocking thought, and yet not inconsistent with the supposition that essentially Jephthah was a sincere and loyal servant of God. We must remember that he was an unenlightened man, ill brought up, not possessing the cool, well-balanced judgment of one who had calmly and carefully studied things human and Divine with the best lights of the age, but subject to many an impulse and prejudice that had never been corrected, and had at last become rooted in his nature. We must remember that Gilead was the most remote and least enlightened part of the land of Israel, and that all around, among all his Moabite and Ammonite neighbours, the impression prevailed that human sacrifices were acceptable to the gods. This remarkable narrative carries some striking lessons.1. In the first place, there is a lesson from the strange, unexpected, and most unseasonable combination in Jephthah's experience of triumph and desolation, public joy and private anguish. It seems so unsuitable, when all hearts are wound up to the feeling of triumph, that horror and desolation should come upon them and overwhelm them. But what seems so unseasonable is what often happens. It often seems as if it would be too much for men to enjoy the fulfilment of their highest aspirations without something of an opposite kind. General Wolfe and Lord Nelson dying in the moment of victory are types of a not infrequent experience. At the moment when Ezekiel attains his highest prophetical elevation, his house is made desolate, his wife dies. The millionaire that has scraped and saved and struggled to leave a fortune to his only son is often called to lay him in the grave. Providence has a wonderful store of compensations. Sometimes those who are highest in worldly position are the dreariest and most desolate in heart. 2. Another striking lesson of Jephthah's life concerns the errors of good men. It dissipates the notion that good men cannot go far wrong. But let us learn from Jephthah all the good we can. He was remarkable for two great qualities. He depended for everything on God; he dedicated everything to God. It is the very spirit which the gospel of Jesus Christ is designed to form and promote. Jephthah was willing, according to his light, to give up to God the dearest object of his heart. One thing is very certain. Such sacrifices can be looked for from none but those who have been reconciled to God by Jesus Christ. To them, but only to them, God has become all in all. They, and they only, can afford to sacrifice all that is seen and temporal. (W. G. Blaikie, D. D.) (J. Parker, D. D.) Jephthah vowed a vow unto the Lord I. HOW THE LORD SUFFERETH GOOD MEN AND WISE MEN TO SNARE THEMSELVES, AND BRING NEEDLESS SORROWS AND WOES ON THEMSELVES BY TEMERITY AND RASHNESS (1 Samuel 25:34; Matthew 26:31).1. The folly of man's heart, which would walk at large, unconfined within the rules of wisdom; this makes men rash even in the things of God, as here. 2. God's just desertion of good men, for their humiliation; and to give them experience of themselves, and how their own wisdom will make them befool themselves, as David did after his rash numbering of the people, and cleave more close to God and His counsel, when they see their own counsels prove fit for nothing but to cast them down. To be well advised in that we do or speak, avoid temerity and rashness, by which, making more haste than good speed, men do but brew their own sorrow. Consider — 1. That rashness doeth nothing well (Proverbs 15:22). "Without counsel thoughts come to nought," and the hasty man, we say, never wants woe. Herod himself, as wicked as he was, was sorry for his rash oath; and yet how mischievous was it, against the life of John Baptist! A man going in haste easily slideth (Proverbs 19:2). 2. A note of a man fearing God is to carry his matters with discretion (Psalm 112:5). "The fear of the Lord is the beginning of true wisdom." 3. The law rejected a blind sacrifice; the gospel requireth a reasonable (Romans 12:1); and all sacrifices must be seasoned with the salt of discretion. 4. Rashness and temerity lays us bare and naked to the lashes of God, of men, and of our own consciences. Rules of direction to avoid this sin of rashness, attended with so much sorrow.First, watch carefully against thine own rashness in — 1. Judgment. 2. Affections. 3. Speeches. 4. Actions. 5. Passions.Secondly, arm thyself with the rules of Christian prudence to avoid this sin, and the sorrow of it; as knowing that it is not enough to be a faithful servant, but he must be wise too. II. THE LORD COMMONLY EXALTING HIS SERVANTS WITH SOME HIGH FAVOUR, BRINGS SOME STINGING CROSS WITH IT, TO HUMBLE THEM. 1. The Lord spies in us a lewd nature and disposition, even like that of the spider, which can turn everything into poison. There is in the best a root of pride and vanity which in prosperity and warm sunshine sprouteth and grows wonderfully stiff. Paul himself is in danger to be exalted out of measure by abundance of revelation; and therefore the Lord, as a wise physician, adds a dose of affliction to be an antidote to expel the poison of pride, and with a prick lets out the wind of vainglory. 2. This height of honours, success, etc., easily gaineth our affections and delights, and so draws and steals away our delights in the Lord. We are prone to idolise them, and to give them our hearts, and therefore the Lord is forced to pull our hearts from them, and by some buffetings and cooling cards, tells us in what sliding and slippery places we stand, and therefore had need still keep our watch about us, and not pour out our hearts upon such momentary pleasures. 3. We are as children in our advancements who, having found honey, eat too much. If the Lord did not thus sauce our dainties, how could we avoid the surfeit of them? Alas! how would we dote upon the world if we found nothing but prosperity, who are so set upon it for all the bitterness of it. 4. The Lord spies in us an unthankful disposition, who, when He honours us, and lifts us up that we might lift up His name and glory, we let the honour fall upon ourselves. III. GOD DOTH OFTEN TURN THE GREATEST DELIGHTS AND EARTHLY PLEASURES OF HIS SERVANTS TO THEIR GREATEST SORROW. 1. From the transitoriness of all outward comforts; here below there is never a gourd to cover our head, but a worm to consume it. And therefore what a man doth chiefly delight in the fruition, he must needs be most vexed in the separation and want of it. 2. From the naughty disposition of our hearts.(1) Hardness of heart which will not yield without such hard and smart strokes.(2) That we can turn all kind of comforts, natural and supernatural, to bewitching vanities, and yield them strength enough to allure us and draw us from the sound comfort of them; there is no ordinance, no creature, no gift, no comfort that can escape us. 3. From the jealousy of God who hath made all His creatures, ordinances, gifts, His servants as well as ours, and cannot abide that any of them should have any place but of servants with us; His zeal cannot abide that they should gain our hearts, or souls, or any power of them from Him, and therefore when men go a-whoring after the creatures, and lay the level of their comfort below the Lord Himself, then He shows the fervency of His zeal, either in removing the gift or them from the comfort of it. IV. ALL PROMISES TO GOD OR MAN LAWFUL AND IN OUR POWER MUST BE RELIGIOUSLY AND FAITHFULLY PERFORMED; OF ALL WHICH, THOU OPENETH THY MOUTH TO THE LORD, OR BEFORE THE LORD, THOU MAYEST NOT GO BACK. 1. I say, all lawful promises, for no promise may be a bond of iniquity, and the performance of such is but tying two sins together, as Herod tied to a wicked oath, murder of John Baptist. 2. All promises in our power, for nothing can tie us to impossibilities, as when the bishop makes the priest vow perpetual continency — a thing out of his power and reach. 3. To God or men. (1) (2) 4. They must be performed religiously and faithfully. To a conscionable performance three things are required.(1) Perform them willingly and cheerfully; for God loves as a cheerful giver, so a cheerful performer.(2) Fully and wholly, not by halves (Numbers 30:3). He shall do all that is gone out of His mouth, not taking away a part, as Ananias and Sapphira (Acts 5).(3) Without delay; every seasonable action is beautiful. Besides the express commandment (Ecclesiastes 5:4). (T. Taylor, D. D.) (L. H. Wiseman, M. A.) Of Vows. The Miserable Entanglements Caused by Vowing Rashly. A Cloud of Witnesses. Jesus Works his First Miracle at Cana in Galilee. Importance in Luke's History of the Story of the Birth of Christ Judges |
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