Why I Believe Jephthah Killed his Daughter
Understanding the Book of Judges
of Judges is often misunderstood as if the main characters are given to us
as examples of how to live. In spite of God’s having worked through them and
having responded to their faith, the “heroes” and “heroines” of the book are
generally set forth to show us how NOT to please God.
Nowhere is this truer than in the case of Jephthah, who thought that he was
offering service to God when he killed his own daughter in fulfillment of an
impetuous vow (Cf. John 16:2). Old Testament believers are the saints of
God, not because of their virtuous lives lived out in moral perfection, but
because God in his grace and mercy declared them righteous through their
faith in him. They, like us, were right with God by grace through faith in
The Theme of the
Book of Judges as an Ethical Farce
While it is fully God’s Word, infallibly given by the Holy Spirit, the book of Judges is also a fully human book. As such, it functions as a kind of monarchist tract, and all of its “heroes” and “heroines” are deeply flawed, their great deeds being done by faith in God (Hebrews 11:32ff.), rather than flowing out of their virtue or the consistency of their character. One is compelled to see that the book as a whole was written to illustrate what happens when “every man” does “that which” is “right in his own eyes” (Judges 17:6; 21:25, KJV). Not a pretty sight!
Therefore, it not only prepares the way for the coming of the King of Kings, David’s greater Son, but it also serves as a double warning to us: first, to remember what we are still capable of in spite of all that God has done for us and in us, if we begin to ignore the Word of God; and secondly, when God uses us to do something for his glory, to remind us that it is simply his grace working in us and through us—“for it is God who works in you to will and to act according to his good purpose” (Philippians 2:13).
The people of Judges are not altogether unlike us: they were part of the Covenant Community, struggled with sin and unbelief, and sometimes failed grievously to please God. Yet, in spite of their manifold flaws, they were, nevertheless, mightily used of God to do extraordinary things through their faith (Hebrews 11:32ff.). The Spirit of God came upon Othniel, Gideon, Jephthah and Samson, as men anointed with the Holy Spirit (Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14). As we run our race, many of them are there in the heavenly grandstands, cheering us on in the good contest of faith (Hebrews 12:1). Of course, they were on the other side of the Cross from us, and so they lacked a measure of the “fullness, evidence and spiritual efficacy” in the means of their Spiritual nurture that we now enjoy under the New Testament (WCF, VII, vi). But many of them truly knew and loved God. They are the saints of God, not necessarily all of them, but they were part of the believing community.
Here we meet the sinister assassin, Saint Ehud (Judges 3:15ff.), and the only woman in history given the same title as the Virgin Mary, Saint Jael, who betrayed one of the most fundamental codes of the ancient Near East, when she “nailed” the hapless Sisera, who had secured sanctuary in her home (Judges 4:17ff.).
There is also the cowardly Saint Barak, who hid behind the skirts of the prophetess, Saint Deborah (Judges 4:8). Reading on we discover that “great man of faith,” Saint Gideon, who had to have his faith bolstered up by no less than four miracles before he would do what he was told to do and attack Midian (Judges 6:11-23, 38, 40; 7:9-15). After his great victory, Saint Gideon accepted “seventeen hundred shekels” of gold from the plunder, and he “made the gold into an ephod, which he placed in Ophrah, his town. All Israel prostituted themselves by worshiping it there, and it became a snare to Gideon and his family” (Judges 8:27).
After Jephthah, we encounter the randy, Saint Samson (Judges 16:1), who in spite of being a very witty fellow, has to go down in history as the man most easily fooled by evil women (Judges 14:15-18; 16:5ff. 10ff., 13ff., and 15ff.). Except for one incident, Saint Samson was most scrupulous to follow religious ceremonies (Judges 13:3-5; 16:17), but his lust drove him utterly to disregard God’s solemn prohibition regarding Canaanite women (Exodus 34:16; Deuteronomy 7:1ff.).
After Saint Samson, we come to Saint Micah and his devout mother (Judges 17:1ff.), these pious folk went to great lengths to please God, even securing their own, personal Levite to be their “father and priest” to conduct divine worship before their pious representation of their Lord (Judges 17:10). However, when a larger congregation came along, probably offering better “terms of call,” the holy man left Micah to join the Danites to be their “father and priest” (Judges 18:19). The pious Danites (Genesis 49:17), “Went on to Laish, against a peaceful and unsuspecting people. They attacked them with the sword and burned down their city” (Judges 18:27).
Then we come to that wonderful example of male chivalry, the Levite from Ephraim, who spent the night in Gibeah of Benjamin. The next morning, the Levite spoke to his beloved after she had been gang-raped all night, “Get up; let’s go!” (What a gentleman!) When he realized she was dead, he demonstrated his manliness by chopping her up into twelve pieces (Judges 19:28-30).
It is also in Judges that we encounter the first casuists. Faced with the dilemma of a solemn vow, on the one hand, and the loss of a whole tribe, on the other, they concoct a plan to allow the daughters of Israel to be stolen from their parents at a big dance (Judges 21:15-23).
The Vow of
Jephthah Considered Within this Ethical Farce
‘When Jephthah returned to his home in Mizpah, who should come out to meet him but his daughter, dancing to the sound of tambourines! She was an only child. Except for her he had neither son nor daughter. When he saw her, he tore his clothes and cried, “Oh! My daughter! You have made me miserable and wretched, because I have made a vow to the LORD that I cannot break”’ (Judges 11:34-35).
The holy child,
instead of telling Saint Jephthah to break his rash and sinful vow,
Her lamentation is not that she will live a long, cloistered life of celibacy; it is that she will be put to death without ever having married, because marriage, the delights of conjugal love, and bearing children are the universal ideal of the Old Testament. Her “celibacy” lasted only two months: ‘”You may go,” he said. And he let her go for two months. She and the girls went into the hills and wept because she would never marry. After the two months, she returned to her father and he did to her as he had vowed. And she was a virgin’ (Judges 11:38-39).
“He did to her as he
I’ve kept the
capitalization distinct out of respect for my God, but Jephthah uses the
identical Hebrew word to describe both Chemosh and Yahweh, the only
difference being the pronominal suffixes. There is at least henotheism
underlying this remark of Jephthah.
On the contrary, the
universal witness of the Old Testament is that marriage is the pattern
for godly living, and sex between married people is very good and
pleasing to God. To be sure, under the New Testament, the Holy Spirit
gifts some people with a single life, removing all sexual desire, but
Spirit filled men are also those who are exhilarated always with love
for their wives and are satisfied with their wife’s breasts (Proverbs
5:19). And the idea of somebody forcing another person into a life of
celibacy is identified as demonic (1 Timothy 4:1-5).
Sadly, the book of
Judges is full of incredible things that well meaning, sincere people
did when they did that which was “right in their own eyes.” One
must presume all kinds of situations and read them back into the text in
order to get around the obvious: Jephthah killed his own daughter
because this was “right in his own eyes.”
Of course, this was prior to a completed Torah (Leviticus 20:1-5). But even with a completed Torah, Israel was continually bedeviled by pagan syncretism, leading them to disregard the Second Commandment and sometimes even the First.
“Ahaz . . . burned his sons in fire, according to the abominations of the nations whom the LORD had driven out before the sons of Israel” (2 Chronicles 28:1-3).
“The people of Judah have done evil in my eyes, declares the LORD. They have set up their detestable idols in the house that bears my Name and have defiled it. They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the fire—something I did not command, nor did it enter my mind” (Jeremiah 7:30-31).
Even “Saint” (he eventually became one, 2 Chronicles 33:12ff.) Manasseh indulged in the practice: “Manasseh . . . made his son pass through the fire, practiced witchcraft and used divination, and dealt with mediums and spiritists. He did much evil in the sight of the LORD provoking Him to anger” (2 Kings 21:1-7).
These examples demonstrate that Israelite religion was rarely observed strictly according to the Law, but was a syncretistic blend of biblical and pagan elements, and the all too common practice of their pagan neighbors of killing children to appease the gods crept in at different times in Israel’s history.
The history of Israel before the return from the Babylonian Captivity is a long litany of neglect of the Word of God.
“The Passover had not been observed like this in Israel since the days of the prophet Samuel; and none of the kings of Israel had ever celebrated such a Passover as did Josiah, with the priests, the Levites and all Judah and Israel who were there with the people of Jerusalem. This Passover was celebrated in the eighteenth year of Josiah’s reign” (2 Chronicles 35:18-19). That is a span of roughly six hundred years.
“And they found written in the law how the LORD had commanded through Moses that the sons of Israel should live in booths during the feast of the seventh month . . . And the entire assembly of those who had returned from the captivity made booths and lived in them. The sons of Israel had indeed not done so from the days of Joshua the son of Nun to that day. And there was great rejoicing” (Nehemiah 8:14-17). This is almost a millennium!
After the Babylonian Captivity, Israel became much more zealous for the Law of God, but their zeal soon degenerated into the kind of legalism that sired Pharisaism. We must give thanks to God who sent the Holy Spirit at Pentecost to write the Law of God on our hearts.
Concern for the Second Commandment
People and Ethical Failure
Consider the case of
Saint Peter, and man mightily used of God and full of the Spirit, yet
Saint Paul had to take him to task in public because of his gross error:
Furthermore, it is
important to remember that the text does not say that the Holy Spirit
inspired Jephthah’s vow. Judges 11:29 connects Jephthah’s anointing by
the Spirit of Yahweh with his strategic move against the enemy
The vow of verse 30 is simply Jephthah’s rash response once he faces the enemy. Jephthah’s vow is sinful and foolish—even those who disagree with me about Jephthah carrying it out literally agree on this point.
His vow is sinful because it is presumptive; Jephthah could not know what would come out of his house. What if Jephthah’s neighbor had been visiting his family while Jephthah was away? What could he have done? His vow is rash and presumptive because he had no assurance from God that he would have authority to perform it.
Jephthah’s Holocaustic Vow
This story warns us never to make rash vows, because once we’ve made them, we should keep them. But if we discover that those vows are contrary to the written Word of God or that they would hinder us from any duty set forth in Scripture, we should repent for having taken such vows, renounce them and then trust that the Lord Jesus has set us free from the curse of broken vows when biblical duty demands that we break them (Galatians 3:13).