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This Chapter Verse Commentaries:
Jdg_11:1-11.
[2 Jdg_11:11.— äָòָí . Dr. Cassel: Gesammtheit—“the collective body,”—evidently with reference to his previous rendering in Jdg_10:18. Cf. note 1, p. 161.—Tr.]
The history of Jephthah furnishes a different picture. Gilead too had sinned, but it had repented. The whole people had put away its false gods, before it found its hero. This hero, on his part, finds himself supported by a spiritually awakened tribe, thoroughly animated with the spirit of faith and obedience toward Jehovah. Every part of the picture is projected on a background of true piety. Jephthah is the hero, the leader, the head of the tribe: but he is not the only one whose eyes are fixed on God; the whole tribe, like members of the head, obey the same attraction. It is only because this background was ignored, i. e. because the connection between chapters 10 and 11 was overlooked, that the principal incident in the history of Jephthah has from the earliest times given rise to such singular explanations.
Jdg_11:1-2. And Jephthah the Gileadite was a valiant hero. The same terms were applied to Gideon by the Messenger of God (Jdg_6:12). The nobles of Gilead had determined (Jdg_10:18) to elect as their leader, him who should give evidence that God is with him, by beginning to wage successful warfare. Thereupon the narrative proceeds: “And Jephthah was a valiant hero.” It was he concerning whom they learned that he answered their description. His history is then related. A noble of Gilead had begotten him by a public harlot, and taken him into his house. The name of the father is unknown. In the statement: “Gilead begat Jephthah;” and also when we read of the “wife of Gilead;” the term “Gilead,” as tribe name, takes the place of the unknown personal name. Not, indeed, as if “Gilead” could not be a personal name; but if it were, Jephthah would have been designated as “son of Gilead,” and not as a “Gileadite,” without any paternal surname, as he is styled at the first mention, when he enters on the scene, and at the last, when he dies (Jdg_12:7). This conclusion is strengthened by a comparison with the names of other heroes; with that of his predecessor Gideon, for instance, who is constantly styled the “son of Joash;” and also, among others, with that of one of his successors, “Elon the Zebulonite (Jdg_12:11), as to whom there can be no doubt that he was of the tribe of Zebulun, and had no more definite patronymic.—The father, subsequently, had other sons by his lawful wife. These, when they had grown up, and their father had died, expelled Gideon from the house, although the eldest; for, said they,—
Thou art the son of another woman ( àַçֶøֶú àִùָּׁä ). “Other” is here to be taken in a bad sense, as in the expression “other (acherim) gods.” As those are spurious gods, so “another ishah” is a spurious wife. The expulsion of Jephthah was a base act; for his father had reared him in his house, and left him there, and he was the oldest child. The act cannot be compared with the removal of Ishmael and the sons of Keturah from the house of Abraham. Those the father himself dismissed with presents. But Jephthah’s father had kept him in the house, and had thus signified his purpose to treat him as a son. Nevertheless, Jephthah could obtain no redress from the “elders of Gilead” (Jdg_11:7). If he had been the son of one who was properly a wife, his brothers would doubtless have been obliged to admit him to a share in the inheritance; for Rachel, the ancestress of Gilead, had also several co-wives, whose sons—of whom, be it observed in passing, Gad in Gilead was one—inherited as well as Joseph himself. But they maintained that his mother had not been a wife of their father at all, not even one of secondary rank,—that she was nothing but an harlot. On the ground of bastardy, they could drive him out of the house; and at that time, no voice raised itself in Gilead but that of mockery and hatred toward Jephthah. Such being the case he fled.
Jdg_11:3. And dwelt in the land of Tob. The name Tob is found again in 2Sa_10:6, in connection with a war of the Ammonites against king David. Its subsequent mention in the Books of the Maccabees (1Ma_5:13; 2Ma_12:17), as Ôþâ , Ôïýâ , affords no material assistance to any attempt at identification. But since Jephthah flees thither as to an asylum; and since adventurers collect about him there, as in a region of safety, whence he is able to make successful expeditions, we may be justified perhaps to hazard a conjecture which would tend to increase our knowledge of the Hauran. Erets tob ( àֶøֶõ èåֹá ) means good land, and fertile, as Canaan is said to be (Exo_3:8). The best land in Hauran, still named from its fertility, and with which Wetzstein has made us again acquainted, is the Ruhbeh, in eastern Hauran. Its name signifies, “fertile cornfield.” It is the best land in Syria. It is still the seat of Bedouin tribes, who extend their pillaging expeditions far and wide. Of the present tribes, Wetzstein relates that they frequently combine with the Zubêd, whose name reminds us of the Zabadeans (1Ma_12:31). Their land is an excellent place of refuge, difficult of attack, and easily defended.
At the head of adventurous persons whom the report which soon went out concerning his valor, had collected about him, he made warlike expeditions like those of David (1Sa_22:2), directed, as David’s were also, against the enemies of his nation. Of the son of Jesse, it is true, we know for certain that, notwithstanding his banishment, he attacked and defeated the Philistines (cf. 1Sa_23:1 ff.); but though we have no such direct statements concerning Jephthah, we yet have good grounds for concluding that his expeditions were directed against the Ammonites. For he evinced himself to be a mighty hero; and the Gileaditish nobles had pledged themselves to elect him as their head who should initiate victories over Ammon. Therefore, when their choice falls on Jephthah, it must be because they have heard of his deeds in the land of Tob against this enemy.—Modern writers, especially, have made a real Abällino of Jephthah, steeped in blood and pillage. The character belongs to him as little as to David. Though banished, he was a valiant guerilla chieftain of his people against their enemies. He was the complete opposite of an Abimelech. The latter sought adventurers ( øֵé÷ִéí ) for a wicked deed; to Jephthah, as to David, they come of their own accord and subordinate themselves to him. Abimelech was without cause an enemy of his father’s house, and dipped his sword in the blood of his own brothers. Jephthah, banished and persecuted by his brothers, turned his strength against the enemies of Israel; and when recalled, cherished neither revenge nor grudge in his heart. Abimelech had fallen away from God; Jephthah was his faithful servant. All this appears from his words and conduct.
Jdg_11:4-6. And after a considerable time it came to pass that the sons of Ammon made war with Israel. It was during the time of sin and impenitence, that Jephthah was driven away by violence and hatred. He returned as an elderly man, with a grown-up daughter. The Ammonitish conflict and oppression lasted eighteen years. The flight of Jephthah to Tob occurred probably some time previous to the beginning of these troubles. In the course of these years he had acquired fame, rest, house, and possessions. He had found God, and God was with him. If this were not his character, he would not have met the “elders of Gilead” as he did. Meanwhile, however, another spirit had asserted itself in Gilead also. For it is the sign of new life, that the elders of Gilead do not shun the humiliation of going to Jephthah. To be sure, they must have been informed that he also served no strange gods; for how otherwise could he be of service to them? In any case, however, it was no small matter to go to the hero whom, not his brothers only, but they also, the judges, had once ignominiously driven forth, and now say to him: Come with us, and be our captain! ( ÷ָöéï : a leader in war, and according to later usage in peace also.)
Jdg_11:7-9. And Jephthah said unto the elders of Gilead, Did ye not hate me, and expel me out of my father’s house? The interview between him and the elders affords a striking proof of the subduing influence which the confession of God exercises, even over persons of vigorous and warlike spirits. Jephthah’s speech does not conceal the reproach, that after the hard treatment he received, they should have invited him back before this, not first now when they are in distress. He speaks in a strain similar to that in which the voice of God itself had recently addressed Israel (Jdg_10:11).
And nobly do “the elders” answer him. For that very reason, say they, because we are in distress, do we come to thee. Such being the fact, thou wilt surely come. Did matters stand differently, thou wouldest probably (and not unjustly) refuse; but as it is, we call thee to go with us to fight, and be our head over all the inhabitants of Gilead. The satisfaction thus made to Jephthah is indeed great; but the danger and responsibility to which he is invited are not less eminent. His answer, nevertheless, exhibits no longer any trace of sensitiveness or pride. If his tribe call him to fight, he will obey their summons—as all heroes have ever done, who loved their native land. He, however, does it under a yet nobler impulse. Under other circumstances—such is the underlying thought—I would not have come to be your head. If you were now as heretofore, who would wish to come! for far as it is from being a blessing to the trees when the thorn-bush reigns, so far is it from pleasing to a noble mind to rule over thorn-bushes. But since you come to get me to fight with you against Ammon—full of a new spirit, so that I can cherish the hope that God will deliver the enemy before me—I consent to be your head. It is not to be overlooked that Jephthah speaks of “Jehovah,” not of “Elohim,” and that he places the issue in God’s hand; for, as Judges 10 teaches, Gilead had learned to see that only God can help. Jephthah is called because God’s Spirit is recognized in him. Verse 9 has often been taken as a question; a construction which Keil has already, and very properly, rejected. The position of affairs has altogether erroneously been so apprehended, as if Jephthah were fearful lest, after victory achieved, they would then no longer recognize him as head, and wished to assure himself on this point beforehand. This view originates in the failure to perceive the spiritual background on which the action is projected. Jephthah is not a man who will be their head at any cost. There is no trace of ambition in his language. He is willing to be their head, if they are such members as will insure the blessing of God. Whoever knows his countrymen as he knew them, and has himself turned to God, will not be willing to be their leader, unless they have become other than they were. For that reason he says: If you bring me back, in order truly and unitedly to fight Ammon, and be worthy of God’s blessing,—in that case, I will be your head. The guaranty of victory is sought by this valiant man, not in his own courage, but in the worthiness of the warriors before God.
Jdg_11:10. Jehovah be a hearer between us, if we do not so according to thy word. They invoke God, whom they have penitently supplicated, as witness; they swear by Him that they will do whatever Jephthah will command. They give him thereby a guaranty, not only that as soldiers they will obey their general, but also that in their conduct towards God they will be guided by their leader’s instruction and direction. For not in military discipline only, but much rather in the moral and religious spirit by which Israel is animated, lies his hope of victory.
Jdg_11:11. And Jephthah spake all his words before Jehovah in Mizpah. Jephthah goes along; the people—the collective nobility—make him head and leader; but not by means of sin and dishonor, as Abimelech became king. Jephthah receives his appointment from the hand of God. In the spirit of God, he enters on his work. As chieftain, it devolves on him to tell his people what course must be pursued: he does it in the presence of God. It is the ancient God of Israel before whom, at Mizpah, where the people are encamped, he issues his regulations, addresses, and military orders. On Mizpah, see at Jdg_11:29.
Keil has justly repelled the idea that the expression ìִôְðֵé éְäåָֹä , “before Jehovah,” necessarily implies a solemn sacrificial ceremony. But, on the other hand, the impossibility of such a solemnity cannot be maintained. Whatever the ceremonial may have been, the meaning is, that Jephthah, in speaking all his words before God, thereby confessed Jehovah and his law, in contradistinction to heathenism and idolatry. In the spirit of this confession, he entered on his office.
Thus, many a stone, rejected by the builders, has, typically, even before Christ, become the head of the corner. Unbelief deprives a nation of judgment. To discern spirits, is a work to be done only by an inward life in God. Sin expels whomsoever it cannot overcome; but penitence recalls him, whenever it perceives the ground of its own distress. Only he, however, returns without a grudge in his heart, who shares in the penitence.
Starke: Men are accustomed to go the nearest way; but God commonly takes a roundabout way, when He designs to make one noble and great.—The same: Happy he, who in all he speaks and does looks with holy reverence, even though it be not expressed in words, to the omniscient and omnipresent God; for this is the true foundation of all faithfulness and integrity.
[Bp. Hall: The common gifts of God respect not the parentage or blood, but are indifferently scattered where He pleases to let them fall. The choice of the Almighty is not guided by our rules: as in spiritual, so in earthly things, it is not in him that willeth.—Scott: As the sins of parents so often occasion disgrace and hardship to their children, this should unite with higher motives, to induce men to govern their passions according to the law of God.—Bush: The pretense of legal right, is often a mere cover to the foulest wrongs and injuries.—Henry: The children of Israel were assembled and encamped, Jdg_10:17; but, like a body without a head, they owned they could not light without a commander. So necessary it is to all societies that there be some to rule, and others to obey, rather than that every man be his own master. Blessed be God for government, for a good government!—Bp. Hall (on Jdg_11:7): Can we look for any other answer from God than this? Did ye not drive me out of your houses, out of your hearts, in the time of your health and jollity? Did ye not plead the strictness of, my charge, and the weight of my yoke? Did not your willful sins expel me from your souls? What do you now, crouching and creeping to me in the evil day?—Tr.]
Footnotes:
[Jdg_11:3— øֵé÷ִéí . Dr. Cassel here (cf. Jdg_9:4) renders, lose Leute, loose, unsettled persons. In his article on “Jephthah” in Herzog’s Real-Encyklopädie, vi. 466, he describes them as—“people who had nothing to lose. The character and condition of such persons is more definitely described in 1Sa_22:2, where distressed persons, embarrassed debtors, and men of wild dispositions, are said to have attached themselves to the fugitive David.” To prevent erroneous inferences, it is necessary to add the next sentence: “But that Jephthah, like David, engaged in marauding expeditions, cannot be proved.”—Tr.]
[Jdg_11:11.— äָòָí . Dr. Cassel: Gesammtheit—“the collective body,”—evidently with reference to his previous rendering in Jdg_10:18. Cf. note 1, p. 161.—Tr.]
[Keil observes that the reply of the elders in Jdg_11:10, ëִּãְáָøְêָ ëֵּï ðַòְùֶׂã , “presupposes an affirmative, not an interrogative utterance on the part of Jephthah.” The àָðֹëִé (Jdg_11:9) is simply the emphatic correlative of the preceding àַúֵּí .—Tr.]
[Jdg_11:13.—Dr. Cassel omits “Because.” ëִּé , in this place, may be either the sign of a direct quotation, as which it would be sufficiently indicated by a colon after “Jephthah”; or a causal conjunction (E. V., De Wette). If the latter, the sentence is elliptical: “We have much to do with each other,” or, “I am come to fight against thee,” because, etc.—Tr.]