In a comment to my send-up of Judges 11, commenter pplr does some squinting and finds room to exonerate the god of the Bible, citing a few of my assumptions about the story:
1st assumption, Jep cut a deal. Where does it say God accepted any deal? And even if God was willing to cut a deal where does it say God accepted, or even wanted, the terms offered? It does appear that Jep made the offer unsolicited.
2nd assumption, God helped in the battle. Maybe God helped him because he did win and maybe he would have won anyway because he had the leadership skills to run raids on the local community anyway (these skills possibly being why the local community turned to him in the first place).
I grant a few of the assumptions I made are not expressly supported in the text, but I think they're valid. (This is not a new
controversy.)
For starters, Judges 11 appears to state pretty plainly that god had a hand in helping Jephthah to victory, and therefore had accepted the terms of Jephthah's nasty deal:
[32] So Jephthah crossed over to the sons of Ammon to fight against them; and the LORD gave them into his hand.
[33] He struck them with a very great slaughter from Aroer to the entrance of Minnith, twenty cities, and as far as Abel-keramim. So the sons of Ammon were subdued before the sons of Israel. [emphasis mine]
Had the distinction been as important as you say, the part in bold would have been the place to state something more like, "Jephthah claimed the LORD had handed over his enemies," or "that stupid, rotten Jephthah concluded that his victory was assisted by god even though it wasn't" or words to that effect.
Moreover, in Jephthah's letter threatening the Ammonites (verses 21-25), he seems quite sure that god has played a direct role in Israeli battlefield glories of the past. Nothing in the text corrects him on that point.
As an aside, I originally didn't mention the begged question of why someone of Jephthah's stature would have the idea that god would accept burnt flesh as payment for military assistance. I mean, though a vegetarian, I like the smell of some cooked meats; I would hardly enable or assist mass slaughter to get that smell.
Certainly Jephthah thinks god is behind his martial successes -- I realize Jephthah's interpretations aren't controlling of the god character's choices, but that renews the question of why, if god so abhors the idea of Jephthah's killing and child-burning and so on, he didn't step in? He could have stepped in without touching Jephthah's free will -- just by declaring, either to Jephthah himself or to the scribes who took down this tale, "You got this completely wrong. You made a deal but didn't bother noticing that I didn't even respond, let alone accept its terms. It serves you right that your only child is dead, you dumb-ass! Now let that be a lesson for the rest of you." Or whatever.
I do not want to go too far off track. My claim about this section of Judges is that it makes an exceedingly poor case for believing in the Bible god. It is not alone in this respect, but I thought it worth highlighting, because that's the sort of thing I highlight on this precious, precious blog, being a category 5 asshole and all. I came to this Jephthah business in the first place because you mentioned it in a previous comment.
The tale of Jephthah illustrates a god who is at best lackadaisical, willing to let people use his name to justify breaking what you claim are his clear prohibitions (and are certainly prohibitions under any civilized code of conduct); or at worst, it reveals a god who likes the smell of burning flesh so much that he'll direct the outcomes of international battles for it and take it in the form of a dude roasting his only child. Either way, this tale paints an ugly portrait.
If this tale is meant to illustrate the evils of daughter-burning, or the evils of invoking god's name for war, or the evils of sticking to a deal with an excess of hard-headedness, it's a spectacular failure. A handful of verses later, and Jephthah expands his rule and dies quietly, having learned nothing in the meanwhile -- by
Judges 12:2, he's back to issuing bold claims about god having helped him in military campaigns.
I think it goes without saying that I do not consider the tale of Jephthah to be terribly important: as history, it's sketchy at best, and as a moral exemplum, well, I've covered that. I would gladly count it among the countless bits of regrettable ancient lore that interest a few philologists. In the real world, though, it has come down to us as part of the book of Judges, a canonical text of at least two major world religions, and
possibly a third, depending on who is doing the interpreting. Right now, as you're reading this, someone is waving a copy of that book -- not just Judges but the whole kaboodle in which it is anthologized -- and declaring it an unimpeachable guide to human affairs. Someone out there with a mind to sacrificing a loved one for a "higher cause" or waging merciless war against god's less-favored people has this book, with its supposed authority, to call upon. It matters for this reason, and because it does matter, it needs to be read without blinders.
(
image source)