nths; no
priest, no prophet, no elder, no magistrate interfered, or even
remonstrated." Even further: "The event gave rise to a popular custom
annually observed by the maidens of Israel; Jephthah's deed evidently
met with universal approbation; it was regarded as praiseworthy piety;
and indeed he could not have ventured to make his vow, had not human
victims offered to Jehovah been deemed particularly meritorious in his
time; otherwise he must have apprehended to provoke by it the wrath of
God, rather than procure his assistance. Nothing can be clearer or more
decided.... The fact stands indisputable that human sacrifices offered
to Jehovah were possible among the Hebrews long after the time of Moses,
without meeting a check or censure from the teachers and leaders of the
nation--a fact for which the sad political confusion that prevailed in
the period of the Judges is insufficient to account" (Leviticus, Part
I., pp. 383-385; ed. 1867). Kalisch further points out that the vow of
Jephthah promises a _human_ sacrifice; the Hebrew expression signifies
"_whoever_ comes forth" (see p. 383), and "the Hebrew words, in fact,
absolutely exclude any animal whatever; they admit none but a human
being, who alone can be described as going out of the house to meet
somebody; for, though the restrictive usage of the East binds girls
generally to the seclusion of the house, it seems to have been a common
custom for Hebrew women to proceed and meet returning conquerors with
music and rejoicing; and the sacrifice of one animal, an extremely poor
offering after a most signal and most important success, would certainly
not have been promised by a previous vow solemnly pronounced" (Ibid, pp.
385, 386). Our commentator justly adds: "From the tenour of the
narrative it is manifest that the deed was no isolated case, but that
human sacrifices were on emergencies of peculiar moment habitually
offered to God, and expected to secure his aid. One instance like that
of Jephthah not only justifies, but necessitates, the influence of a
general custom. Pious men slaughtered human victims not to Moloch, nor
to any other foreign deity, but to the national God Jehovah" (Ibid, p.
390). "The second recorded instance of human sacrifices killed in honour
of Jehovah forms a remarkable incident in the life of David" (Ibid, p.
390). We read in 2 Sam. xxi. that God said that a famine then prevailing
was on account of Saul and of his bloody house; that David desire