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https:https://www.studylight.org/commentaries/hcc/judges-11.html. It is these qualities that draw the elders to him when the Ammonite becomes overwhelming. "Commentary on Judges 11:1". All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855. The ass was unclean for both. (Haydock). BibliographyTorrey, R. A. ‘Sanctify to me all the firstborn. BibliographyWhedon, Daniel. The allusion in the book of Hebrews would reflect a characterization of Jephthah’s life of faith, viewed in its entirety, and would not discredit him simply because of an isolated (though horrible) act of sin, the fulfillment of a rash vow. Some conservative scholars argue vigorously that he fulfilled his vow and took her life (see Kaiser, pp. EXPOSITORY (ENGLISH BIBLE) Ellicott's Commentary for English Readers. 1865-1868. It demonstrated that such language could be used of a human sacrifice, but not that that was what the language would have meant to Israel previously. Central to the narrative are the two negotiations between the elders of Gilead and Jephthah and between Jephthah and the Ammonite leaders. We see no sufficient reason to take Gilead here as the name of the country, or a tribal name used in place of an unknown personal name. 1828. 34–35). Perplexed and confused, yea, rash and inconsiderate, to say no worse of it, out of a preposterous zeal. "Commentary on Judges 11:1". First, let's note that Jephthah was making a conditional vow with God. John Trapp Complete Commentary. "the written Torah. https:https://www.studylight.org/commentaries/tcc/judges-11.html. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note. Through these negotiations we learn that the battle is not just between the Israelites and Ammonites, but between their God/gods. A man should not be reproached with the unhappiness of his birth, when his ways bespeak him deserving of a more honourable relation. And even then we still have to take account of the lack of external reaction to what he supposedly did. Jephthah is portrayed as a haughty individual, who flaunts his position as commander of all the military chieftains, when in actuality he was an ignoramus, unlettered in the Torah she-bi-khetav: Lit. ; Fausset, A. R.; Brown, David. And Jephthah vowed a vow to the LORD, and said, If you shall without fail deliver the children of Ammon into my hands, Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. The simplest explanation which alone fits in with all the above facts is that ‘offering a human being as a whole offering’ (Genesis 22:2) was seen as fulfilled in Israel when a person was specifically dedicated to Yahweh by a vow and a substitutionary burnt offering was then made in his stead. Each year thereafter the daughters of Israel “celebrated” (the word can mean to “praise”; cf. Gilead begat Jephthan. Go to. The emphasis in those cases is on ‘burning’. https:https://www.studylight.org/commentaries/rbc/judges-11.html. A mighty man of valour — Distinguished for great physical strength, skill in the use of arms, and boldness of character. His father was Gilead and his mother a prostitute without proper lineage (Judg 11:1). And Jephthah vowed a vow.] 2. And finally, if the common understanding of Jephthah's vow is correct, where is that marvelous and self-evident faith that caused the writer of Hebrews, probably the apostle Paul, to unhesitatingly include him in his catalog of the heroes of faith? The writer spoke there in terms of what Israel saw. It is uncertain whether she was properly a concubine, or a wife of inferior dignity. Copyright StatementThese files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. The man the leaders of Gilead had their eye on was named Jephthah. The chapter concludes with the difficulties Jephthah had on his return home because of his vow, and the performance of it. Sometimes it was ‘to slay their children’ (Isaiah 57:5; Ezekiel 23:39), but there it was not technical language but contemptuous. They were so appalled that they no longer had the stomach to fight and returned home. 9.) The son of an harlot— See the note on Joshua 2:1. Empowered by Hashem, Jephthah defeats the Ammonites, becomes leader of the Gileadites and goes on to lead them for six years (Judg 12:7). As a result of the slaying of the firstborn in Egypt every firstborn male that opened the womb belonged to Yahweh. Copyright StatementThese files are public domain.Text Courtesy of BibleSupport.com. 7. : and, according to PatricidesF4Apud Selden. Thus ‘burn in the fire’ may have also been another semi-technical phrase, or it may simply have been a vivid description of what actually happened. Finding the new version too difficult to understand? And though such were not ordinarily to enter into the congregation of the Lord, Deuteronomy 23:2. ‘All that opens the womb is mine --- the firstborn of your sons you shall redeem’ (Exodus 34:19-20). 1859. vowed a vow. This seems rather strange in view of the fact that another judge’s heathen conduct is reprimanded (see the case of Gideon — Judges 8:27). Bullinger's Companion bible Notes". All was irregular: no king, no judge, no priest. B. So Jacob did at Bethel, (Genesis 28:20,) and Hannah at the tabernacle. Jephthah further stresses his point by asking why the Ammonites have not made a claim on the conquered lands for the last 300 years. That what is said about the actual event fits well with Jephthah’s daughter being dedicated as a virgin to service at the door of the Tabernacle. Returning to the camp at Mizpeh, he then began his march against the enemy. Perplexed and confused, yea, rash and inconsiderate, to say no worse of it, out of a preposterous zeal. Jephthah further stresses his point by asking why the Ammonites have not made a claim on the conquered lands for the last 300 years. Goslinga says the Bible exegete must exercise caution in this regard, rather than being dogmatic (p. 396). But it was a different matter with his family. The fact is that the predominant technical phrase in connection with human sacrifice was to ‘cause their sons and their daughters to pass through the fire’ or even just ‘to pass through’, with ‘fire’ understood (Leviticus 18:21; Deuteronomy 18:10; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; 2 Kings 23:10; 2 Chronicles 33:6; Jeremiah 32:35; Ezekiel 16:20-21; Ezekiel 20:26; Ezekiel 20:31; Ezekiel 23:37). Hebrew and Septuagint, "And he vowed." Why? 1876. "Commentary Critical and Explanatory on the Whole Bible - Unabridged". We come now to one of the most difficult passages in the book of Judgesthe story of Jephthah. Jephthah’s sense of the powerful obligation of his vow must always be ours : "I have opened my mouth unto the Lord in a solemn vow, and I cannot go back,’’ that is, "I cannot recall the vow myself, it is too late, nor can any power on earth dispense with it, or give me up my bond.’’ 1859. Jephthah’s statement is dripping with irony. Consider also ‘The firstborn of your sons you shall give to me’ (Exodus 22:29). 2013. Was a mighty man of valour.] 1857. BibliographyJamieson, Robert, D.D. Jephthah = He will deliver. It was an extreme sacrifice to an extreme god. "Commentary on Judges 11:1". 1. Then the Spirit of the Lord came upon Jephthah—The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office. For when Jephthah grew up he was thrown out of his home as the son of ‘another woman’, that is not a true wife or even a concubine. So all firstborn sons wholly belonged to Yahweh, in the case of the cattle to be offered as sacrifices, in the case of the men to be redeemed by a lamb being offered in their stead, and set apart to Yahweh to serve in the Tabernacle. https:https://www.studylight.org/commentaries/wen/judges-11.html. No doubt, he learned a powerful lesson that day. A genealogy of Manasseh 1 Chronicles 7:14-17 gives the families which sprang from Gilead, and among them mention is made of an “Aramitess” concubine as the mother of one family. The situation would not otherwise be acceptable to Him. Judges 11:1. The Rabbis severely criticize Jephthah’s vow and conduct that resulted in the senseless death of his daughter. They were ‘offered up’, but as living sacrifices to God, while their deaths were symbolised and effected by the sacrifice of a lamb almost certainly as a whole offering. But the loss of earthly inheritance was to Jephthah, as it has been to so many men since his day, the gaining of an inheritance incorruptible and undefiled, eternal in the heavens.’. They were very familiar with Melek (Molech). Jephthah's daughter exhibits no terror, no pleading for her lifeeven the friends with whom she mourned her virginity allowed her to return!
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