Commentary Critical and Explanatory on the Whole Bible

1. Jerubbaal—This had now become Gideon's honorable surname, "the enemy of Baal."

well—rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (1Sa 29:1). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.

2. the Lord said unto Gideon, The people... are too many—Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.

3. Now therefore..., proclaim in the ears of the people, saying, Whosoever is fearful... let him return—This proclamation was in terms of an established law (De 20:8).

4. too many—Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.

5. bring them down unto the water—When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.

7. the Lord said, By the three hundred men that lapped will I save you—It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (Heb 11:32).

8. the host of Midian was beneath him in the valley—Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.

9, 10. Arise, get thee down unto the host... But if thou fear to go down, go thou with Phurah thy servant—In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.

11. the outside of the armed men that were in the host—"Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.

12. the Midianites and the Amalekites... lay along in the valley like grasshoppers for multitude; and their camels were without number—a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.

13. I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian—This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.

15. when Gideon heard the telling of the dream, and the interpretation... he worshipped—The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect—that of imparting new animation and impulse to their patriotism.

16-22. he divided the three hundred men into three companies—The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights—the loud echo of the trumpets, and the shouts of Israel, always terrifying (Nu 23:21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].

23. the men of Israel gathered themselves together—These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.

24, 25. Gideon sent messengers throughout all mount Ephraim—The Ephraimites lay on the south and could render seasonable aid.

Come... take before them the waters unto Beth-barah—(See on Jud 3:28). These were the northern fords of the Jordan, to the east-northeast of wady Maleh.

the men of Ephraim gathered themselves together... unto Beth-barah—A new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"—appropriate designations of Arab leaders.

1. the men of Ephraim said unto him, Why hast thou served us thus?—Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Isa 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

2, 3. he said unto them, What have I done now in comparison of you?—His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pr 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co 13:4; Php 2:3).

4. Gideon came to Jordan, and passed over—much exhausted, but eager to continue the pursuit till the victory was consummated.

5. he said unto the men of Succoth—that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Ge 33:17; 1Ki 7:46; with Jos 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.

6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand—an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.

7. I will tear your flesh with the thorns of the wilderness and with briers—a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.

8. he went up thence to Penuel, and spake unto them likewise—a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Ge 32:30, 31).

9. he spake..., When I come again in peace, I will break down this tower—Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.

10. Now Zebah and Zalmunna were in Karkor—a town on the eastern confines of Gad. The wreck of the Midianite army halted there.

11. Gideon went up by the way of them that dwelt in tents on the east—He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."

12. when Zebah and Zalmunna fled, he pursued after them—A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.

13. Gideon returned from battle before the sun was up—He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."

14. he described—wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.

16. he took... the thorns of the wilderness and briers, and with them he taught the men of Succoth—By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.

18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?—This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.

each one resembled the children of a king—An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.

19. They were my brethren, even the sons of my mother—That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."

20. he said unto Jether his first-born, Up, and slay them—The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.

22, 23. the men of Israel said unto Gideon, Rule thou over us... Gideon said unto them, the Lord shall rule over you—Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.

24-26. Gideon said unto them, I would desire a request of you—This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Ge 37:25, 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.

26. ornaments—crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels.

collars—rather, "earrings," or drops of gold or pearl.

purple—a royal color. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing.

27. Gideon made an ephod thereof, and put it in his city,... Ophrah—That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jud 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].

28. Thus was Midian subdued before the children of Israel—This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Ps 83:11).

1. Abimelech the son of Jerubbaal went to Shechem—The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne.

communed... with all the family of the house of his mother's father—Here is a striking instance of the evils of polygamy—one son has connections and interests totally alien to those of his brothers.

2. Whether is better for you, either that all the sons of Jerubbaal,... or that one reign over you—a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

4. the house of Baal-berith—either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed.

Abimelech hired vain and light persons, which followed him—idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.

5. went unto... Ophrah, and slew his brethren i. e., upon one stone—This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East—that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (Jud 9:24) aiding in it.

threescore and ten persons—A round number is used, but it is evident that two are wanting to complete that number.

6. all the men of Shechem..., and all the house of Millo—that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal.

made Abimelech king, by the plain of the pillar—rather, "by the oak near a raised mound"—so that the ceremony of coronation might be conspicuous to a crowd.

7. he... stood in the top of mount Gerizim and lifted up his voice—The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jud 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [Hackett].

13. wine, which cheereth God and man—not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Jud 9:9).

21. Joatham... went to Beer—the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.

22. When Abimelech had reigned three years—His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.

23. Then God sent an evil spirit between Abimelech and the men of Shechem—In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.

26. Gaal... came with his brethren..., and the men of Shechem put their confidence in him—An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.

28-45. would to God this people were under my hand—He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

50. Then went Abimelech to Thebez, and encamped against Thebez—now Tubas—not far from Shechem.

51-53. all the men and women,... gat them up to the top of the tower—The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city—the strong tower within—the men and women crowding its battlements—the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life—just as they are here described in the narrative of inspired truth [Goss].

1. after Abimelech there arose to defend Israel, Tola—that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression.

the son of Puah—He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers.

dwelt in Shamir in mount Ephraim—As a central place, he made it the seat of government.

3. Jair, a Gileadite—This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Nu 32:41; De 3:14; Jos 13:3; 1Ch 2:22).

4. he had thirty sons that rode on thirty ass colts—This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.

6. the children of Israel did evil again in the sight of the Lord—This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.

7. Philistines, and... the children of Ammon—The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.

10. The children of Israel cried unto the Lord, saying, We have sinned against thee—The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

11. the Lord said... Did I not deliver you from the Egyptians—The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.

12. Maonites—that is, "Midianites."

16. they put away the strange gods... and served the Lord; and his soul was grieved for the misery of Israel—On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.

17, 18. the children of Ammon were gathered together—From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (Jos 11:3).

1. Jephthah—"opener."

son of an harlot—a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.

Gilead begat Jephthah—His father seems to have belonged to the tribe of Manasseh (1Ch 7:14, 17).

2. Thou shalt not inherit in our father's house—As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.

3. Jephthah... dwelt in the land of Tob—on the north of Gilead, beyond the frontier of the Hebrew territories (2Sa 10:6, 8).

there were gathered vain men to Jephthah—idle, daring, or desperate.

and went out with him—followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.

4. in process of time—on the return of the season.

the children of Ammon made war against Israel—Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from Jud 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.

5, 6. the elders of Gilead went to fetch Jephthah—All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.

7-9. Jephthah said, Did not ye hate me?—He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.

10, 11. the elders of Israel said unto Jephthah, The Lord be witness between us—Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.

12-28. Jephthah sent messengers unto the king of the children of Ammon—This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (De 20:10-18).

13. the king of Ammon..., Because Israel took away my land—(See on De 2:19). The subject of quarrel was a claim of right advanced by the Ammonite monarch to the lands which the Israelites were occupying. Jephthah's reply was clear, decisive, and unanswerable;—first, those lands were not in the possession of the Ammonites when his countrymen got them, and that they had been acquired by right of conquest from the Amorites [Jud 11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [Jud 11:22, 23]; and thirdly, having received a grant of them from the Lord, his people were entitled to maintain their right on the same principle that guided the Ammonites in receiving, from their god Chemosh, the territory they now occupied [Jud 11:24]. This diplomatic statement, so admirable for the clearness and force of its arguments, concluded with a solemn appeal to God to maintain, by the issue of events, the cause of right and justice [Jud 11:27].

28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah—His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.

29, 30. 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.

he passed over Gilead, and Manasseh—the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on Le 27:28).

31. whatsoever cometh forth of the doors of my house to meet me—This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.

shall surely be the Lord's; and [or] I will offer it up for a burnt offering—The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.

32. Jephthah passed over unto the children of Ammon... and the Lord delivered them into his hands—He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.

34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances—The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1Sa 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.