Study Questions:

1. Who was the mother of Jephthah of Gilead? (Judges 11:1)

2. What mistake and sin did Jephthah commit in the vow he made before the battle? (Judges 11:30, 31)

3. What word did the people of the tribe of Ephraim pronounce differently? (Judges 12:5, 6)

Commentary and Reflection:

The stories in the book of Judges are fascinating. As is characteristic of the Bible, it recounts for what actually happened, not what should have happened.

Jephthah was an illegitimate son whom his father took in because he was born to a prostitute. He had a difficult childhood, facing scorn from his family. His brothers expelled him from the family and from the region of Gilead. Despite his origins and the disdain he endured, Jephthah refused to be defined by them. Instead, he embraced his own identity and utilized the talents God had given him. Described as strong and valiant, he established his own security business, providing employment for men in need. He also displayed knowledge of history and diplomatic skills, qualities that eventually earned recognition when the Ammonite army threatened the tribe of Manasseh. In that critical moment, Jephthah proved to be a man of God.

While Jephthah trusted in the Lord and recognized the source of Israel’s victories, he was not without flaws. Influenced by the customs of his time, he made an erroneous vow to the Lord. Contrary to God’s explicit prohibition of human sacrifices, common in that era, Jephthah tragically offered his daughter as a sacrifice. This well-known story serves as a cautionary tale for the Israelites.

The Adventist Bible Commentary sheds light on this difficult passage:

“The record of Jephthah’s rash vow confronts us with one of those difficult passages of Scripture where the account is too brief to permit definite conclusions as to what occurred. According to one explanation Jephthah actually offered his daughter as a burnt offering, and by so doing placed himself in an evil light. In view of the fact that God gave him success pursuant to the vow, such an act on his part appears particularly heinous and most difficult to understand. The second, view, which assumes that Jephthah devoted his daughter to a life of celibacy, exonorates him from the charge of offering her as a sacrifice (see on v. 39).

Here, as elsewhere, it is our duty to ascertain what the Bible says, and to avoid attempting to make its statements harmonize with our concept of the story. We must take the Bible as it reads and be content to let the matter rest there. Wherever possible we should, of course, give a man the benefit of the doubt, and not pass judgment on him without due cause.” SDABC, Judges 11:30

“One must remember that although Jephthah worshiped the God of Israel, and in the undertaking relied on Him, he had grown up in an alien land among heathen people. Among these heathen nations human sacrifices were offered in times of great crisis. Compare the act of the king of Moab who sacrificed his eldest son to his god Chemosh as a final act of desperation to save his city from the attacking Israelites (2 Kings 3:26, 27). The law of Moses prohibited the offering of human sacrifices (Lev. 18:21; Deut. 12:31; etc.), yet this prohibition was flouted from time to time down to the days of Ahaz and Manasseh (2 Chron. 28:3; 33:6).

The Spirit of God came upon Jephthah in order that Israel might be saved from destruction. But the presence of the Spirit does not guarantee infallibility or omniscience. The one who receives the Spirit remains a free moral agent, and is expected to make appropriate progress in spiritual growth and knowledge. Jephthah, in his ignorance of what was right, rashly vowed an evil thing. In the same way, although the Spirit of the Lord clothed Gideon and wrought great deliverance through him, the Spirit did not prevent him from setting up an illegal worship. This narrative of Jephthah’s rash vow is related, as so many in the Scriptures are, without note or comment, indeed neither is needed. The only judgment possible in the case of Jephthah is that of condemnation.” SDABC, Judges 11:31

Amidst the tragedy of Ephraim’s aggression against Manasseh lies the amusing anecdote of their linguistic distinction. Ephraimites were identified by their inability to pronounce “Shibboleth” correctly, instead saying “Sibboleth.” As we know by experience, such differences in dialect are common among people from various regions and nations. The word “Shibboleth” means “flowing water.”

May God’s blessings be upon you abundantly this day.