Judges 11:38
"Go," he said. And he sent her away for two months. So she left with her friends and mourned her virginity upon the mountains.
“Go,” he said.
This phrase reflects Jephthah's response to his daughter's request. Jephthah, a judge of Israel, had made a vow to the Lord that if he were victorious over the Ammonites, he would offer as a burnt offering whatever came out of his house to greet him. His daughter was the first to come out, leading to this tragic situation. The word "Go" indicates Jephthah's reluctant consent to her request, showing his adherence to the vow despite the personal cost. This highlights the seriousness with which vows were taken in ancient Israel, as seen in Numbers 30:2, which emphasizes the importance of fulfilling one's promises to God.

And he sent her away for two months.
Jephthah allows his daughter time to prepare for her fate, demonstrating a measure of compassion within the constraints of his vow. The two-month period signifies a time of reflection and mourning, which was customary in ancient cultures when facing impending loss. This time frame also underscores the gravity of the situation, as it was a period for both father and daughter to come to terms with the vow's consequences.

So she left with her friends
The mention of her friends accompanying her highlights the communal aspect of mourning and support in ancient Israelite society. It reflects the importance of community and relationships, especially in times of distress. This companionship provided emotional support and solidarity, which is a recurring theme in the Bible, as seen in the story of Ruth and Naomi (Ruth 1:16-17).

and mourned her virginity
The focus on mourning her virginity rather than her impending death suggests the cultural significance of marriage and childbearing in ancient Israel. Virginity was highly valued, and the inability to marry and bear children was seen as a significant loss. This reflects the societal expectations and roles of women during that time, where lineage and inheritance were crucial. The emphasis on virginity also connects to the broader biblical theme of purity and dedication to God.

upon the mountains.
Mountains in biblical literature often symbolize places of encounter with God, reflection, and revelation. The choice of the mountains as the setting for her mourning may indicate a desire for solitude and closeness to God during this time of personal trial. Mountains are frequently depicted as places of significant spiritual events, such as Moses receiving the Ten Commandments on Mount Sinai (Exodus 19) and Jesus' transfiguration on a high mountain (Matthew 17:1-2). This setting underscores the solemnity and gravity of her situation.

Persons / Places / Events
1. Jephthah
A judge of Israel who made a vow to the Lord, which led to the events described in this passage. He is a central figure in this account.

2. Jephthah's Daughter
The unnamed daughter of Jephthah, who is the subject of his vow. Her response to her father's vow is significant in this passage.

3. The Mountains
The location where Jephthah's daughter and her friends went to mourn. This setting is symbolic of isolation and reflection.

4. Jephthah's Vow
The vow made by Jephthah to offer as a burnt offering whatever came out of his house to meet him if he returned victorious from battle.

5. The Friends
The companions of Jephthah's daughter who joined her in mourning. They represent community and support in times of distress.
Teaching Points
The Weight of Vows
Vows made to God are serious and binding. We must consider the implications and consequences before making promises to the Lord.

Faith and Obedience
Jephthah's account challenges us to reflect on our faith and obedience to God, even when it involves personal sacrifice.

Community Support
The presence of Jephthah's daughter's friends highlights the importance of community and support during times of trial and mourning.

Reflection and Mourning
The two months spent in the mountains symbolize a period of reflection and mourning, which can be a necessary part of processing difficult situations.

The Role of Women
This passage invites us to consider the roles and voices of women in biblical accounts, often highlighting their strength and resilience.
Bible Study Questions
1. What can we learn from Jephthah's vow about the importance of considering the consequences of our promises to God?

2. How does the account of Jephthah's daughter challenge our understanding of faith and sacrifice in our own lives?

3. In what ways can we support others in our community who are going through times of mourning or distress, as Jephthah's daughter's friends did?

4. How does the theme of obedience in Judges 11:38 connect with other biblical accounts of faith, such as Abraham and Isaac or Hannah and Samuel?

5. What insights can we gain about the role and portrayal of women in the Bible from the account of Jephthah's daughter, and how can this inform our understanding of gender roles in our faith communities today?
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, sacrifice, and obedience.

1 Samuel 1
The account of Hannah, who made a vow to dedicate her son Samuel to the Lord. This illustrates the seriousness and consequences of vows made to God.

Psalm 15
This Psalm speaks about the character of those who may dwell with the Lord, including keeping oaths even when it hurts, which 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
Bewailed, Companions, Departed, Fate, Friends, Girls, Hills, Marry, Months, Mountains, Mourned, Sad, Virginity, Weepeth, Weeping, Wept
Dictionary of Bible Themes
Judges 11:28-40

     8644   commemoration

Judges 11:29-40

     5468   promises, human

Judges 11:30-40

     5741   vows

Judges 11:36-38

     8481   self-sacrifice

Judges 11:36-40

     5740   virgin

Judges 11:37-39

     5736   singleness

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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