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 Jephthah saw her, he tore his clothes
Tearing one's clothes was a traditional expression of grief and mourning in ancient Israel, seen in other biblical accounts such as Jacob mourning for Joseph (Genesis 37:34) and David mourning for Saul and Jonathan (2 Samuel 1:11). This act signifies the depth of Jephthah's distress upon realizing the consequences of his vow.

and said, “No! Not my daughter!
Jephthah's exclamation reveals his shock and despair. His daughter was his only child, which is significant in a culture where lineage and inheritance were crucial. This moment underscores the personal cost of his vow and highlights the tension between his duty to God and his love for his daughter.

You have brought me to my knees!
This phrase indicates Jephthah's overwhelming sense of defeat and helplessness. It reflects the cultural importance of honor and the devastating impact of personal loss. Jephthah's leadership and victory in battle are overshadowed by this personal tragedy.

You have brought great misery upon me,
The misery Jephthah refers to is both personal and communal. As a leader, his actions affect not only his family but also his standing among the people. This phrase also echoes the broader theme of the Book of Judges, where the consequences of Israel's actions often lead to suffering and turmoil.

for I have given my word to the LORD
Jephthah's vow to God was made in the context of seeking divine favor for victory over the Ammonites. Vows were taken seriously in ancient Israel, as seen in Numbers 30:2, which emphasizes the importance of fulfilling one's promises to God. This highlights the tension between human intention and divine expectation.

and cannot take it back.”
The irrevocability of vows is a key theme in this passage. Jephthah's statement reflects the seriousness with which vows were regarded, as breaking a vow to God was considered a grave sin. This phrase also points to the broader biblical principle of the sanctity of one's word, as seen in Ecclesiastes 5:4-5. The narrative invites reflection on the nature of vows and the wisdom of making rash promises.

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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