Judges 11 – Jephthah (c. 1070), a Gileadite and
son of a prostitute, is the one called to save them. He had been driven away
from his home by two legitimate sons of his father and he had gone to the land
of Tob, where outlaws gathered around him and went raiding with him (11:3).
When the Ammonites threaten the land, the elders go and try to get Jephthah to
help them but he spurns them at first. He
finally agrees to come back if they will make him head over them (11:9).
The
fight between the Ammonites and the Israelites goes back to the exodus time and
this story is retold briefly, and especially the part about how Israel came to
occupy the lands belonging to King Sihon (Ammorite king). Jephthah sees this conquest as a gift from
Israel’s God, so he says to them, “Should you not possess what your god Chemosh
gives you to possess? And should we not
be the ones to possess everything that the Lord our God has conquered for our
benefit?” (11:24)
Now
300 years have gone by. The Israelites
certainly are not going to return the lands now (11:26). They prepare for war,
and in the process of preparing, Jephthah is overcome by “the spirit of the
Lord.” He makes a vow and says, “If you
[Lord] will give the Ammonites into my hand, then whoever comes out of the
doors of my house to meet me, when I return victorious from the Ammonites,
shall be the Lord’s to be offered up by me as a burnt offering” (11:30-31).
They
fight, and Jephthah wins. But when he
returns it is his beloved daughter who is the first to meet him “with timbrels
and dancing” (11:34). He tears his
clothes and rues his vow, but he must fulfill it. His daughter is pious enough
to wish her father to keep his vow, but she asks to be given two months to go
out and “wander on the mountains, and bewail my virginity” with her
companions. She does and when she
returns, she is sacrificed. This story
is the basis for an Israelite custom of girls going out for 4 days each year
“to lament the daughter of Jephthah” (11:40).
What are we
to make of this story? It is
full of contrariness of all kinds: apparently approbation of child
sacrifice--or at least human sacrifice--by a judge called by God’s own spirit
to serve his people and make such a vow. It rings also for me with the echoes
of another familiar story, “Beauty and the Beast,” another story about a man
who vows to offer up to the Beast whoever meets him on his return home.
Eerdman’s point out that these “heroes” of Judges are praised in Hebrews 11:32 as men of faith in their day, so we must
be thoughtful about consigning them to the spiritual waste-basket.
Origen (185-254 AD)
De Principiis (First
Principles)
Chapter VIII – On the
Angels
3 – Origen believes “there
is no rational creature which is not capable both of good and evil.” But he is
not saying that just because rational beings CAN commit evil, that “every
nature has admitted evil, i.e., has become wicked.” Even the devil, according
to Origen, cannot be assumed to be “incapable of good.” There was a time when
the devil had a CHOICE and “fell away from a virtuous course, and turned to
evil with all the powers of his mind.”
“There
is no nature, then, which may not admit of good or evil, except the nature of
God—the fountain of all good things—and of Christ; for it is wisdom, and wisdom
assuredly cannot admit folly; and it is righteousness, and righteousness will
never certainly admit of unrighteousness; and it is the Word, or Reason, which
certainly cannot be made irrational; nay, it is also the light, and it is
certain that the darkness does not receive the light.”
In
like manner the Holy Spirit, “being holy, does not admit of pollution; for it
is holy be nature, or essential being.”
4 – He concludes this
section and the treatise itself with the conclusion that the order of all
things emanates from the moral order and that the moral order is rooted in the
free choices of rational beings.
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