The Judges' Faith

_VERSE 32._And what shall I say more? For, the time would be too short for me to tell of Gideon, of Barak, and of Samson, and of Jephthah: Also of David, and Samuel, and of the Prophets. Which through faith subdued Kingdoms, wrought righteousness, etc.

Hitherto, the Author of this Epistle has set down unto us examples of faith, more at large. But from this verse to the end of this Chapter, he heaps up briefly together many examples of faith, one upon another. The reason whereof is; First, because the number of true believers which are mentioned in Scripture, is very great, and therefore he could not here stand to set them down in order one by one. Secondly, by handling all the examples at large, which the Author propounds, in this short Epistle, he should have seemed to have restrained the name and title of faith to a very few: for, all that are here named and commended for their faith, are but few, in comparison of all that truly believed in the Old Testament. And therefore he heaps up the rest together, to intimate that the number of believers, was more than he could record. And this he does, by a Rhetorical preterition or passing over, called in Schools, Paralipsis; whereby matters are briefly dispatched and passed over, with the very naming only.

What shall I say more? That is, as if he had said; I have propounded divers worthy examples of faith: and, besides these, there are also many more; but the time of writing an Epistle, will not suffer me to handle them all at large.

First, in this particular quick dispatch of believers, by our Apostle, we may observe a difference between the infinite understanding of God, and the created understanding that is in man's mind. Man, indeed, understands the things that are revealed to him of God; but yet, in a manner and order, far different from that which is in God: for, man cannot conceive, in his mind, all the things he knows, at once, by one act of his understanding; but must have distinct time to conceive of them, one by one distinctly. For, look as he utters them distinctly, one by one (as we see in this place) so likewise, does he apprehend them in conceit, and understanding. But, with God it is not so; for, God at once, by one act of understanding, without distinction of time, does conceive of all things at once, both past, present, and to come; and so could utter and express them, if any creature were able in conceit so to comprehend them.

Secondly, whereas the Holy Ghost says, The time would be too short, etc. He gives us to understand, that the number of believers is very great; and that a long time would not serve to repeat them, or to write of them. This directs us unto a good answer to a question, which much troubles our common people; to wit, How great is the number of them that shall be saved; whether is it greater than the number of them that shall be damned? Answer. We must consider the number of the elect two ways: first, in comparison of them that shall be condemned: secondly, in themselves. If we compare the elect with the reprobate, the number of the elect is but a small number: for, in most ages, the Church of God has been but a handful, to the rest of the world. And in the Church this likewise is true, Many are called, but few chosen, in respect of them that are called. But yet consider the elect, as they are in themselves, and they are a huge great number; yea, innumerable, as Saint John says, speaking of the elect among the Gentiles, beside the chosen Jews: for, all that do truly believe shall be saved. Now, believers are innumerable: This the Author of this Epistle would insinuate unto us by his phrase of speech, What shall I say more? etc.

In handling these examples, we must observe the order here used by the Holy Ghost: for, in this 32nd verse he sets down the names of the persons that believe, all jointly together, rehearsing them one by one. And in the 33, 34, 45, verses, he lays down briefly the fruits of all their faith; in number, ten most notable actions, serving all and every one of them, most worthily to commend their faith. In the handling of them, we will follow the order observed by the Holy Ghost: and, first, speak of the persons; then, of their actions.

The four first are these: Gideon, Barak, Samson, and Jephthah; These four were Judges in Israel: the fifth is David, who was both a Prophet and a King: the sixth is Samuel, both a Judge and a Prophet: lastly, the Prophets generally; by whom we must understand especially these three; Elijah, Elisha, and Daniel.

In speaking of these persons here commended unto us; first, we will entreat of them generally, and then in particular. In general, let us first observe the order which the Holy Ghost here uses in naming them. Gideon, for time, was after Barak; and yet here he is first named: so Samson was after Jephthah, and yet here he is put before him. This, the Holy Ghost would never do, without some special cause. We therefore must know, that the Scripture uses a twofold order in reckoning up of persons; to wit, the order of time: when as he that lived first, is first named: and the order of dignity; when the most worthy and excellent is named first, though he were later in time. Now, the Scripture accounts best of them that did excel in faith, and in the fruits thereof: so in this place whereas Gideon is set before Barak, and Samson before Jephthah; the Holy Ghost observes not the order of time, but the order of dignity, according to the excellency of their faith; naming them in the first place, that were most famous for this grace of faith, and did exceed the other in the fruits thereof.

Here we learn this special point: That the more men excel in faith, and other graces of God; the more God will honour them: for, look who most honour God, shall be most honoured of him: but the more a man excels in grace, the more he honours God. And for this cause is Gideon preferred before Barak, and Samson before Jephthah; because they were more plentiful in the fruits of faith. This must move us, not only to seek to have faith, but to labour every day more and more for the increase of faith, and of obedience: for, the more a man abounds in grace before God, the more will God honour him, both here, and in heaven. And thus much for the order wherein they are propounded.

Secondly, let us consider what manner of persons these were, Gideon, Barak and the rest: They were extraordinary men, in their time, raised up by God, for the special good of his Church, and the commonwealth of the Jews, that they might help and defend them in distress. And therefore, as their calling was extraordinary; so God endued them with extraordinary gifts of wisdom, strength, zeal, and authority: for which, they are here renowned in this Catalogue of most worthy believers.

In their example we may observe this point: That whom God does raise up extraordinarily, for some special good in his Church, them he endues with extraordinary gifts to discharge that calling: and withal, he gives them the spirit of grace, with a true and lively faith. This (besides the instance we have in hand) appears plainly in Christ's Apostles: they were called by Christ to preach the Gospel to all the world, and to plant his Church universally; and thereupon (howsoever they were simple men before) were furnished with extraordinary gifts of wisdom, zeal, and knowledge, and with this excellent grace of saving faith, which did sanctify their other gifts: for, howsoever Judas was numbered among them, having been a Disciple; yet he never came to the execution of the Apostleship, but went astray from that ministration, Acts 1:25. And in these later days, when God restored his Gospel to light out of the dark mist of Popery, he raised up extraordinary men, whom he endued with wisdom, zeal, and judgment; which gifts also he sealed up in them by a lively faith, which they testified by their piety and godliness in life and conversation. And this course he observes usually, in all those whom he raises up extraordinarily for the good of his Church.

This we must observe, to acquaint us with a special difference, between those whom God raises up extraordinarily for special good, and all arch heretics and traitors that set up themselves, unsent of God. For, many such wretches have excelled in wisdom, in worldly policy, in zeal and authority: whereupon they have pretended and persuaded many, that they were called of God. But hereby especially they are to be discovered, that they are void of this rare gift of true saving faith: for, look at their lives, and ordinarily for impiety, they have been and are arch-devils. So that, though they wanted not authority, or outward zeal, and wisdom: yet they wanted faith, which should purify their hearts; or else they would never have lived in such notorious sins, as they were discovered to do. And this is the trial which our Saviour Christ directs us unto; saying, Ye shall know them by their fruits, Matthew 7:16. Let them therefore pretend what knowledge, what zeal, or authority soever they will; if the fruits of faith appear not in their lives by obedience, they are not called of God, for the special good of his Church.

Thus much of these men in general: now we come to entreat of them severally, as they are propounded in the Text.

The first person here commended unto us, is Gideon: the history of whose acts, is laid down at large, Judges chapter 6. In his example note one point especially, to acquaint us with the manner which God uses in begetting and increasing true faith in the hearts of his children. If we read the story, we shall see, that the Lord, in the likeness of an Angel, called Gideon, once, twice, yea thrice to be a Judge to his people. But Gideon greatly doubts of his calling, and therefore desires a sign of the Lord; which God gave him: For, the sacrifice which he offered, was burned up with fire from heaven: yet still he doubted, and was in a greater fear than before, even of death itself: but, being confirmed by the Angel, and set to work, he brake down the Altar of Baal, and built one to the true God, and thereon offered sacrifice as God commanded, though with some fear. And, when the Midianites and Amalekites came armed against Israel, he is stirred up by the Spirit of God for their defence: but yet still he doubted of his calling, and therefore again asked a sign at God's hands, and had it; and after that asked another, which God also granted. Now, having all these one in the neck of another, at length he knows his calling, and so goes in faith, and defends Israel: so that he got the assurance of his calling, by sundry particular signs and confirmations of his faith. And though he doubted greatly at the first: yet, after he believes, not only that he should be a Judge and Deliverer of God's people out of the hands of their enemies; but this principally, that God was his God, and would give unto him everlasting life.

Here then we have a notable precedent of the manner of God's working true and sound faith in the hearts of his children. They receive not this grace at once: but, by degrees, God works it in them by little and little. When a man is first called of God, he has much doubting and fear; but then God sends sundry helps to weaken this fear and doubting: and as they decrease, so is faith increased. No man believes soundly at the first, but weakly; even as he grows in years, so he must grow in faith: and the increase of our faith is by continuance in the means, and by experience of God's love and favour. And indeed the more faith increases, the more we use the means to grow therein, and the more we delight in the means; and at length, after long experience of God's mercy, we shall have wrought in our hearts this gift of true and lively faith, which shall be able to prevail against all fear and doubting. And thus much for the person of Gideon.

The second person commended unto us, is Barak; of whom we may read, Judges 4. His Story is large and plain enough: and therefore we will not stand upon it.

The third person is Samson; of whom we may also read, Judges 13:14, etc. Now, touching Samson, this question may well be asked, how he can be justly commended for his faith, seeing it may seem he killed himself? Answer. Samson did not kill himself: for he was called extraordinarily to be a Judge over Israel for their defense and delivery out of the hands of the Philistines. Now, when the Princes of the Philistines were gathered together, being his enemies, and the enemies of God and his people, he cast the house down upon their heads to kill them therein, because (being blind) he could not pursue them in battle. And therefore having them by Gods providence in his hands, he destroyed them, as his calling was; albeit, he lost his own life in the same action.

Again, Samson in pulling down the house, purposed not directly and willfully to kill himself, but to adventure his own life, by taking just revenge upon his enemies, and the enemies of God; and therefore as Gods servant, he prayed first unto God: and so did no more than the Soldier in the field ought to do; who, bearing a loving mind towards his Country, is content to adventure his own life for the destruction of his enemies, in the defense of his Country; and is resolved, that if he die in that defense, he dieth in his lawful place and calling, and dieth Gods servant: yea, Gods Champion. This did Samson, and therefore may justly be commended for his faith: neither is this fact of his any disgrace, but rather a notable commendation of his faith, and an evidence of great zeal for Gods glory, and of singular love to his people.

The fourth person commended here, is Jephthah: of whom we may read, Judges 11. Jephthah was the base son of Gilead, born of a harlot. To be base born, is noted in Scripture as a matter of reproach; and therefore the Lord forbade A bastard to enter into the congregation of the Lord, to bear any office, unto the tenth generation, Deuteronomy chapter 23 verse 2: So ignominious is this kind of birth, by the judgment of Gods Spirit, unto that party on whom it falls. For, this sin of fornication doth not only hurt the persons committing it, but even stains the children base born to the tenth generation. Yet, howsoever Jephthah was base born, and so suffered for it great reproach; here we see, he is commended unto us for his faith, among the most worthy believers that ever were. Indeed, besides Jephthah, we shall not find the like example in Scripture. Yet in Jephthah we may see, that howsoever it be a reproachful thing, to be born of fornication; yet that does not hinder, but the party so born, may come to true faith, and so to the favor of God, and to life everlasting. Such persons as are base born, upon view of that reproach, which the Scripture fastens upon them, might take occasion to think miserably of themselves; even that God had rejected them: but, this example serves to show, that it hinders not, but that they may come into the favor of God, and by faith get honor of God, to countervail that discredit, which they have by their base birth.

Further, whereas we commonly say, that such as are base born, are wicked persons; here we see the contrary in Jephthah: and therefore, we must not for this cause condemn any for wicked or ungodly. Indeed, the Lord hath branded this estate with reproach, that men should shun the sin of fornication the more.

Again, whereas Jephthah is here commended for his faith; we may probably gather, that their opinion is not true, who hold that Jephthah sacrificed and killed his own daughter. For, being commended here for his faith, certain it is, he had knowledge in Gods will and word: and therefore, we must not think, but that he knew, God would never accept of such a vow; by the performance whereof, he should commit willful and most unnatural murder. This his faith shows, that it was not his intent to kill the first person that met him out of his house; for, by the light of nature he might know, that God would never accept thereof: and therefore, it is not like he so made his vow; for, this faith, and such a vow cannot stand together.

But some will say, the text is plain (Judges 11:31) that He vowed to offer for a burnt offering, the thing that came out of the doors of his house to meet him when he came home. Answer. It is so indeed, in some translations: It shall be the Lords (And) I will offer it, etc. But the words, in the original, may as well be translated thus: It shall be the Lords, (or) I will offer it, etc. And this later translation is more suitable to the circumstances of the place; for, this was Jephthah's meaning, that whatsoever met him first, he would dedicate it to God: and, if it were a thing that might be sacrificed, then his purpose was to offer it unto the Lord in sacrifice.

Question. But if he did not kill her, why did he then so lament for her? Answer. Because, by his vow he was to dedicate her to God; and so she was to live a Nazarite all her life long: which must needs be a very bitter thing to him, who had no child but her; it being so great a reproach, and in some sort, a curse in those days, to want issue. I speak not here, how well or ill Jephthah did in making her a Nazarite: But, this may no way be admitted, That believing and godly Jephthah should advisedly kill his own daughter. Undoubtedly, he could not think that God would be pleased, with such an abominable sacrifice. Thus much for these persons: the rest, I pass over, because this story is plain and large in Scripture.

Verse 32. And what shall I say more? For, the time would be too short for me to tell of Gideon, of Barak, and of Samson, and of Jephthah: Also of David, and Samuel, and of the Prophets. Which through faith subdued Kingdoms, wrought righteousness, etc.

Up to this point, the author of this letter has presented examples of faith with some detail. But from this verse to the end of the chapter, he rapidly stacks together many examples of faith one upon another. He does this for two reasons. First, the number of true believers mentioned in Scripture is very large, and he could not work through them one by one in order. Second, if he had treated at length every example he introduces in this short letter, he would have appeared to limit the name and title of faith to a very small number. All those named and commended for their faith here are few compared to the full number who truly believed in the Old Testament. He therefore clusters the rest together to indicate that the number of believers was far greater than he could record. He does this through a rhetorical device called paralipsis — a figure of speech in which matters are briefly acknowledged and passed over by naming them only.

'And what shall I say more?' It is as if he were saying: I have set forth several worthy examples of faith — and besides these, there are many more. But the length of an epistle does not allow me to treat them all at length.

In this rapid survey of believers, we may observe a difference between the infinite understanding of God and the created understanding in the human mind. People understand the things God has revealed — but in a manner and order quite different from how God understands them. A person cannot hold in his mind all the things he knows simultaneously with one act of understanding. He must take time to think through them one by one, each distinctly. Just as he expresses them one at a time — as we see in this passage — so he conceives of them one at a time in his mind. But with God it is not so. God, in a single act of understanding and without any distinction of time, conceives of all things at once — past, present, and future. He could express them all at once if any created mind were capable of taking them all in.

Second, when the Holy Spirit says 'the time would be too short,' He tells us that the number of believers is very great — so great that a long time would not be enough to recount them all or write about them. This points us toward a good answer to a question that troubles many ordinary people: how large is the number of those who will be saved? Is it greater than the number of those who will be condemned? Answer: We must consider the number of the elect in two ways — first, in comparison with those who will be condemned; and second, in themselves. Compared to the lost, the number of the elect is small. In most ages, God's church has been only a handful compared to the rest of the world. And within the church this is also true: 'Many are called, but few are chosen' — few in relation to those who are called. But consider the elect in themselves — as their own distinct number — and they are an enormous multitude. John speaks of the elect among the Gentiles alone as innumerable, apart from the chosen Jews. For all who truly believe will be saved. And believers are innumerable. This is what the author of this letter hints at with his phrase: 'And what shall I say more?'

In presenting these examples, we should observe the order the Holy Spirit uses. In verse 32, He lists the names of the believing persons all together, one by one. In verses 33-35, He briefly sets down the fruits of their faith — ten remarkable actions that most worthily commend the faith of all of them. In working through them, we will follow the order the Holy Spirit uses: first, the persons; then, their actions.

The first four are: Gideon, Barak, Samson, and Jephthah — all four of whom were judges in Israel. The fifth is David, who was both a prophet and a king. The sixth is Samuel, who was both a judge and a prophet. Finally, 'the prophets' generally — by whom we should understand especially these three: Elijah, Elisha, and Daniel.

In speaking of these persons, we will first consider them generally and then individually. In general, notice first the order the Holy Spirit uses in naming them. Gideon came after Barak in time, yet he is named first here. Similarly, Samson came after Jephthah in time, yet is placed before him. The Holy Spirit would never do this without a specific reason. We must understand that Scripture uses two different principles of ordering when listing persons: the order of time — naming the one who came first in history first — and the order of dignity — naming the most excellent first, even if he came later in time. Scripture places the highest value on those who excelled in faith and its fruits. Here, by naming Gideon before Barak and Samson before Jephthah, the Holy Spirit is not following the order of time but the order of dignity — according to the excellence of their faith. Those who were most distinguished by this grace of faith and surpassed the others in its fruits are named first.

From this we learn a significant lesson: the more people excel in faith and other graces of God, the more God will honor them. Whoever honors God most will be most honored by Him — and the more a person excels in grace, the more he honors God. This is why Gideon is placed before Barak and Samson before Jephthah — they were richer in the fruits of faith. This should move us not merely to seek faith but to strive every day for the growth of faith and obedience. For the more a person abounds in grace before God, the more God will honor him — both in this life and in heaven. That is enough on the order in which they are introduced.

Second, let us consider what kind of people Gideon, Barak, and the others were. They were extraordinary men, raised up by God for the particular benefit of His church and the Israelite community — to help and defend them in times of crisis. Because their calling was extraordinary, God gave them extraordinary gifts of wisdom, strength, zeal, and authority. For these gifts they are celebrated here in this catalog of most worthy believers.

From their example we observe this principle: those whom God raises up in an extraordinary way for some special purpose in His church, He also equips with extraordinary gifts to fulfill that calling. Along with those gifts, He gives them the spirit of grace and a true, living faith. This is clearly seen in Christ's apostles. They were called by Christ to preach the gospel to all the world and to plant His church everywhere. Though they were ordinary men beforehand, they were furnished with extraordinary gifts of wisdom, zeal, and knowledge — and with the excellent grace of saving faith, which sanctified all their other gifts. Judas, though numbered among them as a disciple, never actually carried out the apostolic office but 'turned aside from it to go to his own place' (Acts 1:25). In more recent times, when God restored His gospel to light out of the darkness of popery, He raised up extraordinary men and gave them wisdom, zeal, and sound judgment. These gifts He sealed in them through a living faith, which they demonstrated in piety and godliness of life. This is the pattern He normally follows with all those He raises up in an extraordinary way for the benefit of His church.

We must observe this carefully, as it helps us distinguish between those God genuinely raises up for His church's good and all the arch-heretics and imposters who set themselves up without being sent by God. Many such people have excelled in worldly wisdom, cunning, zeal, and authority — and have thereby convinced many that they were called by God. But here is the test that exposes them: they lack the distinctive gift of true saving faith. Look at their lives, and they are ordinarily, in their irreligion, nothing less than arch-devils. Whatever authority, outward zeal, or wisdom they may have possessed, they lacked faith — the faith that would have purified their hearts. If they had had it, they would never have lived in the notorious sins for which they were eventually exposed. This is the test our Savior directs us to apply: 'You will know them by their fruits' (Matthew 7:16). Whatever knowledge, zeal, or authority such people may claim — if the fruits of faith do not appear in their lives through obedience, they are not called by God for the special good of His church.

That is enough on these men in general. Now we come to consider them individually, as the text presents them.

The first person commended to us is Gideon, whose story is told in detail in Judges 6. In his example, notice especially one point that shows us how God works to produce and strengthen genuine faith in the hearts of His children. Reading the account, we see that the Lord — appearing in the likeness of an angel — called Gideon once, twice, and even three times to be a judge for His people. But Gideon greatly doubted his calling and asked God for a sign. God gave it: the sacrifice he offered was consumed by fire from heaven. Yet Gideon still doubted, and was seized with greater fear than before — even fear of death itself. But when the angel confirmed him and set him to work, he tore down the altar of Baal and built one to the true God, offering sacrifice as God commanded — though still with some fear. When the Midianites and Amalekites came in arms against Israel, the Spirit of God stirred Gideon up to defend them. Yet he still doubted his calling and asked for another sign — which God gave. Then he asked for one more, which God also granted. After receiving these confirmations one after another, he at last knew his calling and went out in faith to defend Israel. He gained assurance of his calling through a series of specific signs and repeated confirmations of his faith. And though he greatly doubted at the beginning, after he came to believe, he trusted not only that he would be a judge and deliverer of God's people from their enemies — but more fundamentally that God was his God and would give him everlasting life.

Here we have a remarkable example of how God works genuine and sound faith in the hearts of His children. They do not receive this grace all at once. God works it in them gradually, by degrees. When a person is first called by God, he is full of doubt and fear. Then God sends various helps to weaken that fear and doubt — and as they decrease, faith increases. No one believes soundly at first — only weakly. Just as a person grows in years, so he must grow in faith. Faith grows through ongoing use of the means God provides and through experience of His love and favor. The more faith increases, the more we use the means of growth — and the more we delight in them. At length, after long experience of God's mercy, there will be worked in our hearts that gift of true and living faith that proves able to prevail over all fear and doubt. That is enough on the person of Gideon.

The second person commended to us is Barak, whose story we can read in Judges 4. His account is straightforward and detailed enough, so we will not dwell on it here.

The third person is Samson, whose story we can also read in Judges 13-14 and following. Regarding Samson, a fair question arises: how can he be justly commended for his faith when it might appear that he killed himself? Answer: Samson did not kill himself. He had been extraordinarily called to be a judge over Israel — to defend them and deliver them from the Philistines. When the Philistine princes — enemies of God and His people — were gathered together, he brought the building down on their heads to kill them there, because being blind he could not pursue them in battle. Having them in his hands by God's providence, he destroyed them as his calling required — even though he lost his own life in the process.

Furthermore, when Samson brought down the building, he was not deliberately and willfully seeking to kill himself. He was risking his own life to take just vengeance on his enemies — the enemies of God — and before doing so he prayed to God as God's servant. In this he did no more than any soldier in the field ought to do: one who, out of love for his country, is willing to risk his own life to destroy the enemy and defend his people — and who, if he dies in that defense, knows he dies in his lawful calling, as God's servant and champion. This is what Samson did. He may therefore rightly be commended for his faith. His act is not a disgrace but rather a remarkable commendation of his faith — evidence of great zeal for God's glory and extraordinary love for God's people.

The fourth person commended here is Jephthah, whose story we can read in Judges 11. Jephthah was the son of Gilead, born of a harlot. Being born out of wedlock is marked in Scripture as a matter of reproach. The Lord forbade 'one of illegitimate birth to enter the assembly of the Lord' or hold any office for ten generations (Deuteronomy 23:2). By the judgment of God's Spirit, this kind of birth carried such disgrace upon the one it fell on. The sin of sexual immorality does not only harm those who commit it — it stains even the children born in that way, to the tenth generation. Yet however great the reproach Jephthah bore because of his birth, here he is commended to us for his faith — among the most worthy believers who ever lived. In fact, outside of Jephthah we will not find a comparable example in Scripture. In Jephthah we can see that however reproachful it may be to be born of fornication, this does not prevent such a person from coming to true faith, and through faith to God's favor and everlasting life. People born in such circumstances, confronted with the reproach Scripture attaches to that condition, might be tempted to conclude that God has rejected them entirely. But this example shows that it poses no barrier to entering God's favor — and by faith, to receiving from God an honor that far outweighs the disgrace their birth brought upon them.

Furthermore, it is commonly said that those born out of wedlock tend toward wickedness. Jephthah's example shows the opposite — and so we must not condemn anyone as wicked or ungodly on this account alone. The Lord did mark this condition with reproach — but the purpose was to make people more diligent in avoiding the sin of sexual immorality.

Also, since Jephthah is commended here for his faith, we can reasonably conclude that those who hold that Jephthah sacrificed and killed his own daughter are probably mistaken. Being commended here for his faith, he certainly had knowledge of God's will and word. We must therefore not suppose he thought God would ever accept a vow whose fulfillment would require him to commit willful and unnatural murder. His faith itself shows that his intention was never to kill the first person to come out of his house. Even by the light of natural reason he could have known that God would never accept such a thing — and therefore it is unlikely he ever intended his vow that way. Such faith and such a vow simply cannot coexist.

But some will say the text is clear: Judges 11:31 says he vowed to offer as a burnt offering 'whatever comes out of the doors of my house to meet me when I return.' Answer: That is how some translations read. But they also render it: 'It shall be the Lord's, and I will offer it up as a burnt offering.' However, in the original the words can equally well be translated: 'It shall be the Lord's, or I will offer it up as a burnt offering.' This second translation fits the circumstances of the text better. Jephthah's meaning was that whatever met him first, he would dedicate to God — and if it were something that could be sacrificed, he intended to offer it to the Lord as a sacrifice.

Question: But if he did not kill her, why did he mourn so deeply for her? Answer: Because by his vow he was required to dedicate her to God, and so she would live as a Nazirite for life. This would have been extremely painful for a man who had no child but her — since having no descendants was considered a great reproach and in some respects a curse in those days. I am not here passing judgment on whether Jephthah acted well or poorly in making her a Nazirite. But what cannot be accepted in any way is the idea that this believing and godly man deliberately and knowingly killed his own daughter. He could not have believed that God would be pleased with such a horrifying sacrifice. That is enough on these persons. I pass over the rest, since their stories are told plainly and at length in Scripture.