[CHAPTER XIV]
Of the Picture of Jephthah sacryficing his daughter.
That Jephthah did not kill his daughter.
The hand of the Painter confidently setteth forth the Picture of Jephthah in the posture of Abraham, sacrificing his only daughter: Thus is it commonly received, and hath had the attest of many worthy Writers. Notwithstanding upon enquiry we find the matter doubtful, and many upon probable grounds to have been of another opinion: conceiving in this oblation not a natural but a civil kind of death, and a separation only unto the Lord. Judg. 11.39For that he pursued not his vow unto a literal oblation, there want not arguments both from the Text and reason.
For first, It is evident that she deplored her Virginity, and not her death; Let me go up and down the mountains, and bewail my Virginity, I and my fellows.
Secondly, When it is said, that Jephthah did unto her according unto his vow, it is immediately subjoyned, Et non cognovit virum, and she knew no man; which as immediate in words, was probably most near in sense unto the vow.
Thirdly, It is said in the Text, that the daughters of Israel went yearly to talk with the daughter of Jephthah four dayes in the year; which had she been sacrificed, they could not have done: For whereas the word is sometime translated to lament, yet doth it also signifie to talk or have conference with one, and by Tremellius, who was well able to Judge of the Original, it is in this sense translated: Ibant filii Israelitarum, ad confabulandum cum filia Jephthaci, quatuor diebus quotannis: And so it is also set down in the marginal notes of our Translation. And from this annual concourse of the daughters of Israel, it is not improbable in future Ages, the daughter of Jephthah came to be worshipped as a Deity; and had by the Samaritans an annual festivity observed unto her honour, as Epiphanius hath left recorded in the Heresie of the Melchidecians.
It is also repugnant unto reason; for the offering of mankind was against the Law of God, who so abhorred humane sacrifice, that he omitted not the oblation of unclean beasts, and confined his Altars but unto few kinds of Animals, the Ox, the Goat, the Sheep, the Pigeon and its kinds: In the cleansing of the Leper, there is I confess, mention made of the Sparrow; but great dispute may be made whether it be properly rendered. And therefore the Scripture with indignation oft-times makes mention of humane sacrifice among the Gentiles; whose oblations scarce made scruple of any Animal, sacrificing not only Man, but Horses, Lions, Ægles; and though they come not into holocausts, yet do we read the Syrians did make oblations of fishes unto the goddess Derceto. It being therefore a sacrifice so abominable unto God, although he had pursued it, it is not probable the Priests and Wisdom of Israel would have permitted it; and that not only in regard of the subject or sacrifice it self, but also the sacrificator, which the Picture makes to be Jephthah; who was neither Priest, nor capable of that Office: for he was a Gileadite, and as the Text affirmeth, the son also of an harlot. And how hardly the Priesthood would endure encroachment upon their function, a notable example there is in the story of Ozias.
Secondly, The offering up of his daughter was not only unlawful, and entrenched upon his Religion, but had been a course that had much condemned his discretion; that is, to have punished himself in the strictest observance of his vow, when as the Law of God had allowed an evasion; that is, by way of commutation or redemption, according as is determined, Levit. 27. Whereby if she were between the age of five and twenty, she was to be estimated but at ten shekels, and if between twenty and sixty, not above thirty. A sum that could never discourage an indulgent Parent; it being but the value of servant slain; the inconsiderable Salary of Judas; and will make no greater noise than three pound fifteen shillings with us. And therefore their conceit is not to be exploded, who say that from the story of Jephthah sacrificing his own daughter, might spring the fable of Agamemnon, delivering unto sacrifice his daughter Iphigenia, who was also contemporary unto Jephthah: wherein to answer the ground that hinted it, Iphigenia was not sacrificed her self, but redeemed with an Hart, which Diana accepted for her.
Lastly, Although his vow run generally for the words, Whatsoever shall come forth, etc. Yet might it be restrained in the sense, for whatsoever was sacrificable, and justly subject to lawful immolation: and so would not have sacrificed either Horse or Dog, if they had come out upon him. Nor was he obliged by oath unto a strict observation of that which promissorily was unlawful; or could he be qualified by vow to commit a fact which naturally was abominable. Which doctrine had Herod understood, it might have saved John Baptists head; when he promised by oath to give unto Herodias whatsoever she would ask; that is, if it were in the compass of things, which he could lawfully grant. For his oath made not that lawful which was illegal before: and if it were unjust to murther John, the supervenient Oath did not extenuate the fact, or oblige the Juror unto it.