Judges 11:34
And when Jephthah returned home to Mizpah, there was his daughter coming out to meet him with tambourines and dancing! She was his only child; he had no son or daughter besides her.
And when Jephthah returned home to Mizpah
Jephthah's return to Mizpah marks the conclusion of his victorious campaign against the Ammonites. Mizpah, a significant location in the tribal territory of Gilead, served as a gathering place for Israelite leaders and a site of covenant renewal (Judges 10:17). The name "Mizpah" means "watchtower," indicating its strategic importance. Jephthah's homecoming is a moment of triumph, yet it foreshadows the personal tragedy that will unfold.

there was his daughter coming out to meet him
In ancient Israel, it was customary for women to greet returning warriors with celebration. This act of coming out to meet him signifies joy and honor, reflecting the cultural practices of the time (1 Samuel 18:6). The daughter's role here is pivotal, as she becomes central to the narrative's unfolding drama.

with tambourines and dancing!
The use of tambourines and dancing is reminiscent of other biblical celebrations, such as Miriam's song after the crossing of the Red Sea (Exodus 15:20). These instruments and actions symbolize joy and victory, common in Israelite culture. The celebration underscores the initial joy of victory, contrasting with the impending sorrow.

She was his only child;
The emphasis on her being his only child highlights the gravity of Jephthah's vow (Judges 11:30-31). In the ancient Near Eastern context, having offspring was crucial for inheritance and family lineage. This detail underscores the personal cost of Jephthah's vow, as it threatens the continuation of his family line.

he had no son or daughter besides her.
This phrase reiterates the uniqueness of Jephthah's daughter, emphasizing the depth of his impending loss. The absence of other children means that Jephthah's lineage and legacy are at stake. This situation parallels other biblical narratives where childlessness or the loss of an only child carries significant implications (Genesis 22:2, 1 Kings 17:17-24). The narrative invites reflection on the themes of sacrifice, faith, and the consequences of rash vows.

Persons / Places / Events
1. Jephthah
A judge of Israel, known for his vow to God and his leadership in defeating the Ammonites. His account is a mix of faith and tragedy.

2. Jephthah's Daughter
The unnamed daughter of Jephthah, who becomes the central figure in the fulfillment of Jephthah's vow. Her joyful greeting turns into a moment of sorrow.

3. Mizpah
A place in Gilead where Jephthah lived. It serves as the setting for the return of Jephthah and the tragic encounter with his daughter.

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

5. The Ammonites
The enemies of Israel whom Jephthah defeated, leading to his return and the subsequent fulfillment of his vow.
Teaching Points
The Weight of Our Words
Jephthah's account reminds us of the power and responsibility of our words, especially vows made to God. We must be cautious and thoughtful in our commitments.

Faith and Consequences
While Jephthah's faith led to victory, his lack of foresight in making a vow led to personal tragedy. Faith must be coupled with wisdom.

The Role of Family
Jephthah's daughter is a poignant reminder of the impact our decisions have on our loved ones. Our actions and promises can deeply affect those closest to us.

God's Sovereignty and Human Responsibility
Jephthah's account illustrates the tension between divine sovereignty and human responsibility. We must trust God while also making wise choices.

The Cost of Victory
Jephthah's victory over the Ammonites came at a great personal cost. This teaches us to consider the potential costs of our pursuits and victories.
Bible Study Questions
1. What can we learn from Jephthah's vow about the importance of thinking before we speak, especially in making promises to God?

2. How does the account of Jephthah's daughter challenge us to consider the impact of our decisions on our family and community?

3. In what ways does Jephthah's account parallel the account of Abraham and Isaac, and what does this teach us about faith and sacrifice?

4. How can we apply the lessons from Jephthah's account to our own lives when it comes to making commitments and following through on them?

5. Reflect on a time when a decision you made had unintended consequences. How can the account of Jephthah guide you in future decision-making processes?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, where Abraham is tested by God to offer his son Isaac. This account parallels Jephthah's situation, highlighting themes of sacrifice and obedience.

1 Samuel 1
The account of Hannah and her vow to dedicate her son Samuel to the Lord. This connection emphasizes the seriousness and potential consequences of vows made to God.

Ecclesiastes 5:4-5
These verses warn about making vows to God and the importance of fulfilling them, which directly relates to Jephthah's situation.
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
Alone, Behold, Beside, Besides, Child, Choruses, Dances, Dancing, Daughter, Daughters, Except, Home, Jephthah, Meet, Meeting, Mizpah, Mizpeh, Music, None, Returned, Save, Sons, Tambourines, Timbrels
Dictionary of Bible Themes
Judges 11:34

     5287   dance
     5387   leisure, pastimes
     5421   musical instruments
     5740   virgin

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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