Text -- Judges 11:12-28 (NET)

Jephthah Gives a History Lesson

11:12 Jephthah sent messengers to the Ammonite king, saying, “Why have you come against me to attack my land?” 11:13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole my land when they came up from Egypt– from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. Now return it peaceably!” 11:14 Jephthah sent messengers back to the Ammonite king 11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal the land of Moab and the land of the Ammonites. 11:16 When they left Egypt, Israel traveled through the desert as far as the Red Sea and then came to Kadesh. 11:17 Israel sent messengers to the king of Edom, saying, “Please allow us to pass through your land.” But the king of Edom rejected the request. Israel sent the same request to the king of Moab, but he was unwilling to cooperate. So Israel stayed at Kadesh. 11:18 Then Israel went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River; they did not go through Moabite territory (the Arnon was Moab’s border). 11:19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.” 11:20 But Sihon did not trust Israel to pass through his territory. He assembled his whole army, camped in Jahaz, and fought with Israel. 11:21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took all the land of the Amorites who lived in that land. 11:22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west. 11:23 Since the Lord God of Israel has driven out the Amorites before his people Israel, do you think you can just take it from them? 11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us. 11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them? 11:26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time? 11:27 I have not done you wrong, but you are doing wrong by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded the message sent by Jephthah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 11:12

That is, ambassadors, to prevent bloodshed, that so the Israelites might be acquitted before God and men, from all the sad consequences of this war; herein he shewed great prudence, and no less piety.

Wesley: Jdg 11:12

What reasonable cause hast thou for this invasion? In my land - He speaks this in the name of all the people.

Wesley: Jdg 11:13

That is, this land of Gilead, which was mine, but unjustly taken from me, by Sihon and Og, the kings of the Ammonites; and the injury perpetuated by Israel's detaining it from me. This land, before the conquests of Sihon and Og, belonged partly to the Ammonites, and partly to the Moabites. And indeed, Moab and Ammon did for the most part join their interests and their forces.

Wesley: Jdg 11:16

sea - Unto which they came three times; once, Exo 13:18, again, a little after their passage over it, and a third time, long after, when they came to Ezion Geber, which was upon the shore of the Red - Sea, from whence they went to Kadesh; of this time he speaks here.

Wesley: Jdg 11:17

Peaceably, and did not revenge their unkindness as they could have done.

Wesley: Jdg 11:19

That is, unto the land of Canaan, which God hath given me.

Wesley: Jdg 11:20

So Sihon was the aggressor, and the Israelites were forced to fight in their own defence.

Wesley: Jdg 11:22

Or, borders; together with all the land included within those borders.

Wesley: Jdg 11:22

Namely, the desert of Arabia.

Wesley: Jdg 11:23

God, the sovereign Lord of all lands, hath given us this land; this he adds, as a farther and convincing reason; because otherwise it might have been alledged against the former argument, that they could gain no more right to that land from Sihon, than Sihon himself had.

Wesley: Jdg 11:24

He speaks according to their absurd opinion: the Ammonites and Moabites got their land by conquest of the old inhabitants, whom they cast out; and this success, though given them by the true God, for Lot's sake, Deu 2:9, Deu 2:19, they impiously ascribe to their god Chemosh, whose gift they owned to be a sufficient title.

Wesley: Jdg 11:25

Art thou wiser than he? Or hast thou more right than he had? Balak, though he plotted against Israel, in defence of his own land, which he feared they would invade and conquer, yet never contended with them about the restitution of those lands which Sihon took from him or his predecessors.

Wesley: Jdg 11:26

Not precisely, but about that time, either from their coming out of Egypt; or, from their first conquest of those lands. He urges prescription, which is by all men reckoned a just title, and it is fit it should be so for the good of the world, because otherwise the door would be opened both to kings, and to private persons, for infinite contentions and confusions.

Wesley: Jdg 11:27

I have done thee no wrong.

Wesley: Jdg 11:27

Let him determine this controversy by the success of this day and war.

JFB: Jdg 11:13

(See on Deu 2:19). The subject of quarrel was a claim of right advanced by the Ammonite monarch to the lands which the Israelites were occupying. Jephthah's reply was clear, decisive, and unanswerable;--first, those lands were not in the possession of the Ammonites when his countrymen got them, and that they had been acquired by right of conquest from the Amorites [Jdg 11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [Jdg 11:22-23]; and thirdly, having received a grant of them from the Lord, his people were entitled to maintain their right on the same principle that guided the Ammonites in receiving, from their god Chemosh, the territory they now occupied [Jdg 11:24]. This diplomatic statement, so admirable for the clearness and force of its arguments, concluded with a solemn appeal to God to maintain, by the issue of events, the cause of right and justice [Jdg 11:27].

JFB: Jdg 11:28

His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.

Clarke: Jdg 11:12

Jepthah sent messengers - He wished the Ammonites to explain their own motives for undertaking a war against Israel; as then the justice of his cause would appear more forcibly to the people.

Clarke: Jdg 11:13

From Arnon even unto Jabbok, and unto Jordan - That is, all the land that had formerly belonged to the Amorites, and to the Moabites, who it seems were confederates on this occasion.

Clarke: Jdg 11:22

From the wilderness even unto Jordan - From Arabia Deserta on the east to Jordan on the west.

Clarke: Jdg 11:23

The Lord God of Israel hath dispossessed the Amorites - Jephthah shows that the Israelites did not take the land of the Moabites or Ammonites, but that of the Amorites, which they had conquered from Sihon their king, who had, without cause or provocation, attacked them; and although the Amorites had taken the lands in question from the Ammonites, yet the title by which Israel held them was good, because they took them not from the Ammonites, but conquered them from the Amorites. So now the Lord - hath dispossessed the Amorites. - The circumstances in which the Israelites were when they were attacked by the Amorites, plainly proved, that, unless Jehovah had helped them, they must have been overcome. God defeated the Amorites, and made a grant of their lands to the Israelites; and they had, in consequence, possessed them for three hundred years, Jdg 11:26.

Clarke: Jdg 11:24

Wilt not thou possess that which Chemosh thy god giveth thee - As if he had said: "It is a maxim with you, as it is among all nations, that the lands which they conceive to be given them by their gods, they have an absolute right to, and should not relinquish them to any kind of claimant. You suppose that the land which you possess was given you by your god Chemosh and therefore you will not relinquish what you believe you hold by a Divine right. Now, we know that Jehovah, our God, who is the Lord of heaven and earth, has given the Israelites the land of the Amorites; and therefore we will not give it up."The ground of Jephthah’ s remonstrance was sound and good

1.    The Ammonites had lost their lands in their contests with the Amorites

2.    The Israelites conquered these lands from the Amorites, who had waged a most unprincipled war against them

3.    God, who is the Maker of heaven and earth had given those very lands as a Divine grant to the Israelites

4.    In consequence of this they had possession of them for upwards of three hundred years

5.    These lands were never reclaimed by the Ammonites, though they had repeated opportunities of doing it, whilst the Israelites dwelt in Heshbon, in Aroer, and in the coasts of Arnon; but they did not reclaim them because they knew that the Israelites held them legally. The present pretensions of Ammon were unsupported and unjustifiable.

Clarke: Jdg 11:27

The Lord the Judge be judge - between the children of Israel - If you be right, and we be wrong, then Jehovah, who is the sovereign and incorruptible Judge, shall determine in your favor; and to Him I submit the righteousness of my cause.

Defender: Jdg 11:26

The chronology of the period of the judges is difficult to decipher, but this statement of Jepthah's, inserted more or less incidentally in his polemic against the king of Ammon, provides an important constraint on such estimates. The children of Israel conquered Heshbon, Aroer and Arnon, and "dwelt in the cities of the Amorites" (Num 21:24-26) shortly before they crossed the Jordan into Canaan. Thus, the time from the beginning of the conquest under Joshua until the judgeship of Jepthah was about 300 years. Judges of this period included Othniel (40 years), Ehud (80 years), Deborah (40 years), Gideon (40 years), Abimelech (3 years), Tola (23 years), and Jair (22 years). (Jdg 3:11, Jdg 3:30; Jdg 5:31; Jdg 8:28; Jdg 9:22; Jdg 10:2, Jdg 10:3). In addition, a total of 53 years of "oppression" are listed (Jdg 3:8, Jdg 3:14; Jdg 4:3; Jdg 6:1), plus 18 years just before Jepthah."

TSK: Jdg 11:12

sent messengers : In this Jephthah acted in accordance with the law of Moses; and hence the justice of his cause would appear more forcibly to the people. Num 20:14, Num 21:21; Deu 2:26, Deu 20:10, Deu 20:11; Pro 25:8, Pro 25:9; Mat 18:15, Mat 18:16

What hast : 2Ki 14:8-12

TSK: Jdg 11:13

Because Israel : Num 21:24-26; Pro 19:5, Pro 19:9

from Arnon : That is, all the land which had belonged to the Amorites and Moabites.

Jabbok : Gen 32:22; Deu 2:37, Deu 3:16

TSK: Jdg 11:14

again unto : Psa 120:7; Rom 12:18; Heb 12:14; 1Pe 3:11

TSK: Jdg 11:15

Israel took : Num 21:13-15, Num 21:27-30; Deu 2:9, Deu 2:19; 2Ch 20:10; Act 24:12, Act 24:13

TSK: Jdg 11:16

But when : The whole of these messages shew, Jephthah had well studied the book of Moses. His arguments also are very clear and cogent, and his demands reasonable; for he only required that the Ammonites should cease to harass a people who had neither injured them, nor intended to do so.

walked : Num 14:25; Deu 1:40; Jos 5:6

came : Gen 14:7; Num 13:26, Num 20:1; Deu 1:46

TSK: Jdg 11:17

sent messengers : Num 20:14-21; Deu 2:4-8, Deu 2:29

the king : Deu 2:9

abode : Num 20:1, Num 20:16

TSK: Jdg 11:18

went : Num 20:22, Num 21:10-13, Num 33:37-44; Deu 2:1-8

compassed : Num 21:4-9

came by : Num 21:11

pitched : Num 21:13, Num 22:36

TSK: Jdg 11:19

Num 21:21-35; Deu 2:26-34, 3:1-17; Jos 13:8-12

TSK: Jdg 11:20

Num 21:23; Deu 2:32, Lord God, Neh 9:22; Psa 135:10-12, Psa 136:17-21, they smote, Num 21:24, Num 21:25; Deu 2:33, Deu 2:34, so Israel, Josh. 13:15-32

TSK: Jdg 11:22

And they : Deu 2:36

from the wilderness : From Arabia Deserta on the east, to Jordan on the west.

TSK: Jdg 11:23

Jephthah shews that the Israelites did not take the land of the Moabites or Ammonites, but that of the Amorites, which they had conquered from Sihon their king; and although the Amorites had taken the lands in question from the Ammonites, yet the title by which Israel held them was good, because they took them, not from the Ammonites, but from the Amorites.

TSK: Jdg 11:24

Wilt not thou possess : This is simply an argumentum ad hominem ; in which Jephthah argues on this principles recognized by the king of Ammon. As if he had said, ""You suppose that the land which you possess was given you by your god Chemosh; and therefore will not relinquish what you believe you hold by a divine right. Now we know that Jehovah, our God, has given us the land of the Israelites; and therefore we will not give it up."

Chemosh : Num 21:29; 1Ki 11:7; Jer 48:7, Jer 48:46

whomsoever : Deu 9:4, Deu 9:5, Deu 18:12; Jos 3:10; Psa 44:2, Psa 78:55; Mic 4:5

TSK: Jdg 11:25

Balak : Num. 22:2-21; Deu 23:3, Deu 23:4; Jos 24:9, Jos 24:10; Mic 6:5

TSK: Jdg 11:26

Heshbon : Num 21:25-30; Deu 2:24, Deu 3:2, Deu 3:6; Jos 12:2, Jos 12:5, Jos 13:10

Aroer : Deu 2:36

three hundred : Jdg 3:11, Jdg 3:30, Jdg 5:31, Jdg 8:28, Jdg 9:22, Jdg 10:2, Jdg 10:3, Jdg 10:8; Jos 11:18, Jos 23:1

TSK: Jdg 11:27

the Judge : Gen 18:25; 1Sa 2:10; Job 9:15, Job 23:7; Psa 7:11, Psa 50:6, Psa 75:7, Psa 82:8; Psa 94:2, Psa 98:9; Ecc 11:9, Ecc 12:14; Joh 5:22, Joh 5:23; Rom 14:10-12; 2Co 5:10; 2Ti 4:8; Heb 12:23

be judge : Gen 16:5, Gen 31:53; 1Sa 24:12, 1Sa 24:15; Psa 7:8, Psa 7:9; 2Co 11:11

TSK: Jdg 11:28

2Ki 14:11; Pro 16:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 11:13

From Arnon even unto Jabbok ... - The land bounded by the Arnon on the south, by the Jabbok on the north, by the Jordan on the west, and by the wilderness on the east was, of old, the kingdom of Sihon, but then the territory of Reuben and Gad.

Barnes: Jdg 11:15-28

Consult the marginal references. If the ark with the copy of the Law Deu 31:26 was at Mizpeh, it would account for Jephthah’ s accurate knowledge of it; and this exact agreement of his message with Numbers and Deuteronomy would give additional force to the expression, "he uttered all his words before the Lord"Jdg 11:11.

Jdg 11:17

No mention is made of this embassy to Moab in the Pentateuch.

Jdg 11:19

Into my place - This expression implies that the trans-Jordanic possessions of Israel were not included in the land of Canaan properly speaking.

Jdg 11:21

The title "God of Israel"has a special emphasis here, and in Jdg 11:23. in a narrative of transactions relating to the pagan and their gods.

Jdg 11:24

Chemosh was the national god of the Moabites (see the marginal references); and as the territory in question was Moabitish territory before the Amorites took it from "the people of Chemosh,"this may account for the mention of Chemosh here rather than of Moloch, or Milcom, the god of the Ammonites. Possibly the king of the children of Ammon at this time may have been a Moabite.

Jdg 11:25, Jdg 11:26

Jephthah advances another historical argument. Balak, the king of Moab, never disputed the possession of Sihon’ s kingdom with Israel.

Poole: Jdg 11:12

Messengers i.e. ambassadors, to prevent bloodshed, and make peace, as far as in him lay; that so the Israelites might be acquitted before God and men from all the sad consequences of this war: herein he showed great prudence, and no less piety.

What hast thou to do with me? what pretence or reasonable cause hast thou for this invasion?

My land he speaks this in the name of all the people, whose the land was.

Poole: Jdg 11:13

My land i.e. this land of Gilead, which was mine, but unjustly taken from me, by Sihon and Og, the kings of the Amorites, and the injury perpetuated by Israel’ s detaining it from me. This land, before the conquests of Sihon and Og, belonged partly to the Ammonites, as is affirmed, Jos 13:25 ; and partly and principally to the Moabites, as appears from Num 21:24,26 De 3:11 . And indeed Moab and Ammon did for the most part join their interests and their forces, as appears from Scripture story; and as Balak the king of the Moabites acted for the Ammonites, so now the king of Ammon seems to act for the Moabites; either as being now his subjects, or as his confederates; whence it comes to pass that Moab and Ammon are here promiscuously mentioned, as Jud 11:15,17,18,25 ; and Chemosh, the known god of the Moabites, Num 21:29 1Ki 11:33 2Ki 23:13 Jer 48:13,46 , is here called the god of the Ammonites, Jud 11:24 , though, to speak strictly, Moloch or Milcom was their god, 1Ki 11:5,7,33 2Ki 23:13 .

Poole: Jdg 11:16

Unto the Red Sea unto which they came three times; once, Exo 13:18 ; again, a little after their passage over it, Exo 15:22 ; and a third time, long after, when they came to Ezion-gaber, Num 33:35 Deu 2:8 , which was upon the shore of the Red Sea, 1Ki 9:26 2Ch 8:17 , from whence they went to Kadesh, Nu 20 : of this time he speaks here.

Poole: Jdg 11:17

Peaceably, and did not revenge their unkindness and inhumanity, as they could have done.

Poole: Jdg 11:19

i.e. Unto the land of Canaan, which God hath given to me.

Poole: Jdg 11:20

So Sihon was the aggressor or beginner of the war; and the Israelites were forced to it for their own defence.

Poole: Jdg 11:22

The coasts or borders , together with all the land included within those borders; for so that word is oft used, as Exo 8:2 Psa 147:14 Jer 15:13 17:3 .

The wilderness to wit, the desert of Arabia.

Poole: Jdg 11:23

God, the sovereign Lord of all lands, hath given us this land: this he adds, as a further and a convincing reason; because otherwise it might have been alleged against the former argument, that they could gain no more right to that land from Sihon than Sihon himself had, and he had but an unjust claim to it.

Poole: Jdg 11:24

He speaks according to their fond and absurd opinion. The Ammonites and Moabites got their land by right of war, and conquest of the old inhabitants, whom they cast out; and this success, though given them by the true God, for Lot’ s sake, Deu 2:19 , they impiously and ridiculously ascribe to their god Chemosh, whose gift they owned to be a firm and sufficient title.

Poole: Jdg 11:25

Art thou better than Balak? art thou wiser than he? or hast thou more right than he had? Balak, though he plotted against Israel, in defence of his own land, which he feared they would invade and conquer, Num 22:4 ; yet he never contended with them about the restitution of those lands which Sihon took from him or his predecessors, after the Israelites had conquered them.

Poole: Jdg 11:26

Three hundred years not precisely, but about that time; either from their coming out of Egypt, or from their first conquest of those lands; and thus numbers are oft expressed: see Num 1:46 2:32 11:21 Jud 20:46 . He urgeth prescription, which is by all men reckoned a just title, and it is fit it should be so for the good of the world, because otherwise the door would be opened both to kings and to private persons for infinite contentions and confusions.

Poole: Jdg 11:27

I have not sinned against thee I have done thee no wrong.

The Lord be judge this day let him determine this controversy by the success of this day and war.

Haydock: Jdg 11:12

Land. Jephte acts with a prudence and moderation which could not have been expected from one who had been brought up amid the noise of arms. (Calmet) ---

He gives notice that he has been recognized by the lawful proprietors of the land for their head; and therefore begs that that Ammonites would desist from their unjust warfare. If words prove ineffectual, he must then try the fortune of a battle. (Haydock)

Haydock: Jdg 11:13

To me. The king falsely asserts, that all the country between the Arnon and the Jaboc belonged to him when Moses took it. The Ammonites had possession when the Israelites arrived, and it had formerly been occupied by Moab, and not by Ammon, Deuteronomy ii. 19., and 37; (Menochius) unless both might claim different parts. (Calmet)

Haydock: Jdg 11:15

Moab. After the death of Eglon, the Ammonites had probably seized upon his dominion, (ver. 25,) as we find no farther mention of the Moabites among the enemies of Israel, nor any king of that nation till the reign of David. Hence, as the king of Ammon laid claim to all the country, and had many of the Moabites in his army, Jephte answers at once, that the land under dispute belonged to neither of these nations. (Calmet) ---

They had entirely lost it when Israel attacked Sehon, and took it from him, as was plain from the history of Moses and of the Amorrhites, Numbers xxi. 27. (Haydock) ---

Jephte refers to facts universally known. (Calmet)

Haydock: Jdg 11:16

Red Sea, as Asiongaber, many years after they left Egypt.

Haydock: Jdg 11:17

Moab. This is not specified by Moses, but he sufficiently insinuates that he had done it, Deuteronomy ii. 8, 9. (Calmet)

Haydock: Jdg 11:23

His land, which the Amorrhite had first conquered, and which God took from him to give to Israel. It was clear that this country was not then considered as the property of the sons of Lot, since God expressly forbad his people to molest them. (Haydock) ---

Jephte produces the right of conquest, the grant of God, and the possession of 300 years, to prove that the country belonged to the Israelites. All acknowledge that the right of conquest, in a just war, give a good title. (Grotius, Jur. iii. 6, 7.) ---

The children of Lot had lost all hopes of recovering what Sehon had taken from them. (Calmet) ---

He could not be proved to be a thief or an usurper, but was in peaceable possession when the war with Israel commenced, in which he lost all his dominions. (Haydock) ---

By the same right, David kept what he had taken from the Amalecite plunderers, (1 Kings xxx. 20,) and Abraham might have retained the spoils which had been carried off from Sodom, Genesis xiv. 21. The Roman and Grecian histories are full of such examples; and this right was admitted by all as the law of nations, Quæ ex hostibus, jure gentium, statim capientium fiunt. (Caius. J. C.) ---

The second argument of Jepthe is unanswerable, since God may undoubtedly transfer the property of one to another. But as the Ammonites might reply that they did not admit the God of Israel, he observes that the latter might at least have the same privilege as their Chamos, ver. 24. Prescription of so long a time, with good faith, was the third argument, as the Amorrhites being destroyed, and the Moabites disheartened, could not pretend to reclaim the conquered country. There would never be an end of disputes among men, if the undisturbed possession of a country for such a length of time did not confirm their right to it. These principles establish the tranquillity of families and of states. (Calmet; Grotius, Jur. ii. 4.)

Haydock: Jdg 11:24

Chamos. The idol of the Moabites and Ammonites. He argues from their opinion, who thought they had a just title to the countries which they imagined they had conquered by the help of their gods: how much more then had Israel an indisputable title to the countries which God, by visible miracles, had conquered for them. (Challoner) ---

Hebrew, "And shall not we possess those (counties occupied by the people whom) the Lord our God has driven out from before us?" (Haydock) ---

The Emim had been expelled by the people, Deuteronomy ii. 10. Chamos was the peculiar deity of Moab, (Numbers xxi. 29., and Jeremias xlviii. 46., &c.; Calmet) and signifies "as taking away." It is commonly supposed to be the sun. (Haydock)

Haydock: Jdg 11:25

Him. Josue (xxiv. 9,) says that Balac fought against Israel. But it was not in a pitched battle, (Calmet) at least of which we have the particulars, (Haydock) nor to recover the territory which the Israelites had taken from Sehon, but only to defend his own dominions. He collected an army, and called the soothsayer to curse Israel, Numbers xxii. 4, &c. (Calmet)

Haydock: Jdg 11:26

He. Hebrew, "While Israel," &c. ---

Years. He makes use of a round number. (Haydock) ---

Chronologists generally suppose that either more or fewer years had elapsed; (Menochius) and the Scripture only relates what Jephte said. (Sa) ---

The Jews reckon 394. Some date from the coming out of Egypt 305. (Calmet) ---

Petau has 365. But as Jephte only speaks of the time during which the Israelites had occupied the land, the 40 years' sojournment must be deducted, and still Petau will have 25 years too many; (Haydock) whereas "those who adduce the title of prescription, are accustomed rather to increase than to diminish the length of time." (Usher, p. 74.) ---

Hence this author allows only 263 years. Houbigant comes rather nearer to the number of Jephte, and reckons 281, which the ambassadors might represent, in a round number as 300. (Proleg.) ---

Salien almost agrees with Usher dating 306 years from the exit, and 266 from the victory over Sehon. He observes, with Eusebius, that Hercules instituted the Olympic games in the first year of Jephte, in the year of the world 2849. But they were restored, and became a famous epoch only 400 years after. He place the first rape of Helen by Theseus at the same time, when she was about 12 years ole. In her 24th, she was stolen again by Paris, and gave occasion to the famous siege of Troy. (Haydock)

Haydock: Jdg 11:27

And decide. Literally, "the arbiter of this day." Jephte is so well convinced of the justice of his cause, that he is willing to abide by God's decision, (Haydock) to be manifested by the issue of the battle. (Menochius) ---

At the same time, he threatens the Ammonites with God's judgments, if by their fault blood be shed unjustly, as he, like a good prince, had tried every means to prevent that misfortune, and to bring things to an amicable conclusion. (Calmet)

Gill: Jdg 11:12

And Jephthah sent messengers unto the king of the children of Ammon,.... Being now declared chief and sole governor of the tribes on the other side Jordan, he acted in character, and as such sent messengers to the king of the Ammonites, to know the reason of his invading the land that belonged to Israel, being desirous of adjusting things in an amicable way, and to prevent the shedding of blood; in which he behaved as a good man, and not at all inconsistent with a man of valour and courage:

saying, what hast thou to do with me; to invade my land, and disturb my people, what have I or they done to give occasion for it?

that thou art come against me to fight in my land? he speaks in the language of a governor, and as a man of spirit concerned for the good of his country, and determined to defend the rights and liberties of it.

Gill: Jdg 11:13

And the king of the children of Ammon answered unto the messengers of Jephthah,.... Who this king of Ammon was is not said, however he returned an answer to Jephthah's messengers, which they brought to him, and it was to this purpose; that the reason of his invading the land, and bringing war into it, was:

because Israel took away my land when they came out of Egypt; not as soon as they came out of Egypt, for it was thirty nine years afterwards, and upwards, even a little before they entered into the land of Canaan; and the land they took was not theirs, but in the possession of Sihon and Og, kings of the Amorites; though indeed, before their conquest of it, it had been in the hands of the Moabites and Ammonites, and who being confederates, or subjects of the same king, is here claimed by the king of the children of Ammon:

from Arnon even unto Jabbok, and unto Jordan; the river Arnon was the border between Moab and the Amorites, and the river Jabbok was the border of the children of Ammon, Num 21:13, the one was to the south of the country claimed, and the other to the north and to the west, which was Jordan, and the wilderness to the east, Jdg 11:22,

now therefore restore these lands again peaceably; this is demanded or proposed as terms or conditions of peace, and what would prevent a war, and nothing short of this would do it.

Gill: Jdg 11:14

And Jephthah sent messengers again unto the king of the children of Ammon. Being willing to give him all the satisfaction he could, and if possible live peaceably with him, and prevent the effusion of blood.

Gill: Jdg 11:15

And said unto him,.... By his messengers:

thus saith Jephthah; in a majestic style, as governor of Israel:

Israel took not away the land of Moab, nor the land of the children of Ammon; they were charged not to take any, nor did they take any that belonged to any of these countries, or that was then in the possession of either of them, Deu 2:9 what they did take was in the hands of Sihon and Og, and they had obtained it by conquest, and so no more belonging to either of these.

Gill: Jdg 11:16

But when Israel came up from Egypt,.... In order to go to the land of Canaan, which was higher than the land of Egypt, which lay low ^k:

and walked through the wilderness unto the Red sea; which is to be understood not of their walking to it; when they first came out of Egypt, they indeed then came to the edge of the wilderness of Etham, and so to the Red sea, and walked through it as on dry land, and came into the wilderness of Shur, Sin, and Sinai; and after their departure from Mount Sinai they came into the wilderness of Paran, in which they were thirty eight years; and this is the wilderness meant they walked through, and came to Eziongaber, on the shore of the Red sea, Num 33:35.

and came to Kadesh; not Kadeshbarnea, from whence the spies were sent, but Kadesh on the borders of Edom, from whence messengers were sent to the king of it, as follows.

Gill: Jdg 11:17

Then Israel sent messengers unto the king of Edom,.... The history of which may be read in Num 20:14, &c.

saying, let me, I pray thee, pass through thy land; the land of Edom, from the south to the north of it, according to Jarchi, which was the nearest and shortest way to the land of Canaan; so far were the Israelites from invading and seizing upon the properties of others, that they would not attempt to set their foot in another's country without leave; which they asked in an humble manner, promising to do no injury to any, but pay for whatever they ate and drank in their passage:

but the king of Edom would not hearken thereto; or grant their request, but refused them passage through his country:

and in like manner they sent unto the king of Moab, but he would not consent; that they should pass through his country, which lay, as Jarchi says, at the end of the land of Edom, to the west of it, and to the south of Canaan; and though we nowhere else read of their sending messengers to the king of Moab, and of the denial he made them, it is not at all to be doubted of, and the Jewish commentators observe, that it is clearly intimated by Moses, Deu 2:29.

as the children of Esau, who dwelt in Seir, and the Moabites which dwelt in Ar, did unto me; which they interpret thus, as the children of Esau would not suffer Israel to pass through their land, when desired of them, so neither would the Moabites, when the same request was made to them:

and Israel abode in Kadesh; quietly and peaceably, and did not attempt to force their way through either country, but continued in Kadesh some little time to consider what way they should take, and to wait for divine direction.

Gill: Jdg 11:18

Then they went along the wilderness,.... The wilderness of Paran, which lay along the borders of Edom; they went, according to Jarchi, from the west to the east on the south border of Edom and Moab:

and compassed the land of Edom, and the land of Moab; all the south of the land of Edom, and all the south of the land of Moab; towards the sunrising, as in Num 21:11.

and pitched on the other side of Arnon; the river Arnon, which, according to Jarchi, was at the east end of the land of Moab, where began the country of Sihon and Og:

but came not within the border of Moab; so far were they from attempting to take away any part of that land from the king of it, though ill treated by him:

for Arnon was the border of Moab; which divided between Moab and the Amorites, Num 21:13.

Gill: Jdg 11:19

And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon,.... Which was his royal city, where he had his palace, and kept his court, and is therefore particularly mentioned; and the rather, because he had taken it from the Moabites, and was part of that land now in dispute; and this Sihon was not only in possession of, when Israel sent messengers to him, but it was his royal seat, the metropolis of his kingdom, and he was called king of it:

and Israel said unto him, let us pass, we pray thee, through thy land unto my place; the land of Canaan, prepared and reserved for them when the Most High divided to the nations their inheritance, promised by the Lord to their ancestors and to them, and given unto them, who is sovereign Lord of all; and all that Israel desired of Sihon was only a passage through his land to that, promising the same as to the king of Edom; see the history of it in Num 21:21.

Gill: Jdg 11:20

But Sihon trusted not Israel to pass through, his coast,.... For fear they should seize upon his dominions, and retain them; and the more fearful he might be, as he knew that his people were one of the seven nations of the Canaanites, whose land they were going to possess, and whom they were to destroy:

but Sihon gathered all his people together; in some certain place, and armed them, and went out in an hostile manner against Israel in the wilderness, to attack them; whereby it appears that he was the aggressor, and therefore Israel was not to be blamed, as not for fending themselves, so neither for seizing and possessing his country when they had conquered him:

and pitched in Jahaz, and fought against Israel; there was a battle between them at the place mentioned, and the victory was on Israel's side, see Num 21:23.

Gill: Jdg 11:21

And the Lord God of Israel delivered Sihon and all his people into the hand of Israel,.... So that as Sihon, his people, and his country, fell into the hands of Israel through the victory the Lord gave them over him, they had a divine right to the land now in dispute:

and they smote them: destroyed him and all his people, as they were ordered to destroy the seven nations of Canaan, of which the Amorites were one, Deu 7:1,

so Israel possessed all the land of the Amorites, the inhabitants of that country; by means of the above victory they came into the lawful and rightful possession of all the land that belonged to the Amorites, who were at that time, and none else, the inhabitants of it; and therefore the Ammonites could have no claim to it, nor was any made till now.

Gill: Jdg 11:22

And they possessed all the coasts of the Amorites,.... Peaceably and quietly, nor did any pretend to call their right in question, or dispute their title, or give them any disturbance:

from Arnon unto Jabbok: which was the length of the country, and the direction was from south to north, and reached from the river Arnon, the border of Moab, to the river Jabbok, the border of Ammon; so that it included no part of what was at this time in the possession of either:

and from the wilderness even unto Jordan; which was the breadth of it, and its direction was from the west to the east, reaching from the wilderness of Arabia to the river Jordan.

Gill: Jdg 11:23

So now the Lord God of Israel hath dispossessed the Amorites from before his people Israel,.... It is his doing, and not the work of the Israelites; it is he that dispossessed the Amorites, and put the Israelites into the possession of their land, and therefore they enjoy it by a good tenure:

and shouldest thou possess it? what through the blessing of God on their arms they have obtained by conquest, and he has settled them in; did they conquer, that thou should possess what they conquered? did their God put it into their hands to deliver it into thine? did they fight to recover for thee what thou hadst lost, and to put thee into the possession of it? did not they fight in their own defence, and their enemies and their land fell into their hands, and by the laws and right of nations became theirs? and canst thou expect to possess it? what reason is there for it?

Gill: Jdg 11:24

Wilt not thou possess that which Chemosh thy god giveth thee to possess?.... Chemosh was the idol of the Moabites, see Num 21:29, which has led some to think, that the present king of Ammon was also king of Moab, and who insisted on that part of the country, which formerly belonged to Moab, to be delivered to him, as well as that which had belonged to Ammon. Now since the land, which they now inhabited, as well as what they had lost, they had taken away from others, Deu 2:10, having conquered them, and which they ascribed to the help and assistance they had from their idol, and possessed as his gift; Jephthah argues with them "ad hominem", from the less to the greater:

so whomsoever the Lord our God shall drive out from before us, them will we possess; we have surely as good a claim to what the Lord our God gives to us in a way of conquest, as you have, or can think you have, to what your idol, as you suppose, has given you: however, what we have got, or get this way, we are determined to possess, and keep possession of.

Gill: Jdg 11:25

And now art thou anything better than Balak the son of Zippor king of Moab?.... This argument seems to strengthen the conjecture, that this king was king of Moab at this time, and so Balak was one of his predecessors. Now he is asked, whether he thought he was a wiser and more knowing prince than he, as to what was his right and due; or whether he had a better claim, or any additional one to the land in dispute the other had not; or whether he judged he was more able to regain what belonged to him:

did he ever strive against Israel? for the land they took away from Sihon formerly in the possession of the Moabites? did he ever lay any claim to it, or enter into any dispute, or litigate with Israel about it? not at all:

or did he ever fight against Israel? that is, on that account; no, he sent for Balaam to curse Israel, and sought to defend and secure his own country he was in possession of, which he thought was in danger by the Israelites being so near him; but he never made war with them under any such pretence, that they had done him any injury by inheriting the land they had taken from Sihon and Og, kings of the Amorites.

Gill: Jdg 11:26

While Israel dwelt in Heshbon and her towns,.... This was the principal city, which formerly belonged to the Moabites, and was taken from them by Sihon; who being conquered by Israel, it fell into their hands, and they inhabited it, and the towns adjacent to it, from that time to the present; see Num 21:25.

and in Aroer and her towns; another city with its villages, taken at the same time, and ever since inhabited by the Israelites, even by the tribe of Gad, who rebuilt it; it lay near the river Arnon; see Num 32:34.

and in all the cities that be along by the coasts of Arnon; which lay along by the side of that river, which divided Moab from the kingdom of the Amorites; these Israel had dwelt in three hundred years; and during this time, neither Balak king of Moab, nor any of his successors, had ever disputed Israel's title to those cities, or commenced a war with them on account of them; but they had continued in the peaceable enjoyment of them so long as three hundred years; which are thus reckoned in the Jewish chronology ^z; Joshua governed Israel twenty eight years, Othniel forty, Ehud eighty, Deborah forty, Gideon forty, Abimelech three, Tola twenty three, Jair twenty two, and eighteen years Israel was oppressed by the children of Ammon, which with the six years of Jephthah make just three hundred; so that, according to this computation, there were six years short of it; but being so near, the round number is given:

why therefore did ye not recover them within that time? signifying they ought to have put in their claim sooner, and endeavoured to have recovered them long before this time, if they had any right unto them; wherefore Jephthah pleads prescription, and which in a course of time ought to take place; or otherwise the world would be full of endless contentions and controversies, and kingdoms and states would never be at peace, nor each one know and enjoy for certainty its proper domains.

Gill: Jdg 11:27

Wherefore I have not sinned against thee,.... Had done him no injury, not wronged him of anything, nor had taken away any part of his country from him; this Jephthah said in the name of all Israel, of whom he was governor:

but thou doest me wrong to war against me; meaning that he had no just cause to commence a war against Israel, but acted an injurious part; and seeing things could not be adjusted in an amicable way, but must be decided by the sword, he leaves the affair with the Lord, and appeals to him:

the Lord the Judge; the Judge of the whole earth, the omniscient God, that knows all things, the right and wrong of every cause, on which side truth and justice lie:

be Judge this day between the children of Israel and the children of Ammon; not that he expected a decision of the controversy between them would be made that precise and exact day; but that from henceforward the Lord would appear, by giving success to that party which was in the right in this contest.

Gill: Jdg 11:28

Howbeit, the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. He attended not to the arguments Jephthah made use of, and did not choose to seem at least to be convinced by them, nor to regard the awful appeal he had made to the great Jehovah.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 11:12

¹ tn Heb “What to me and to you that…?”

NET Notes: Jdg 11:13

¹ tn Or “took”; or “seized.”

² tn Heb “he” (a collective singular).

³ tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.

⁴ tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.

NET Notes: Jdg 11:15

¹ tn Or “take”; or “seize.”

NET Notes: Jdg 11:16

¹ tn Heb “For when they went up from.”

² tn Or “went.”

NET Notes: Jdg 11:17

¹ tn Heb “me.” (Collective Israel is the speaker.)

² tn Heb “did not listen.”

³ tn Heb “Also to the king of Moab he sent, but he was unwilling.”

NET Notes: Jdg 11:18

¹ tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.

² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

NET Notes: Jdg 11:19

¹ tn Heb “to my place.”

NET Notes: Jdg 11:20

¹ tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.

² tn Heb “all his people” (also in the following verse).

NET Notes: Jdg 11:21

¹ tn That is, took as its own possession.

NET Notes: Jdg 11:22

¹ tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.

NET Notes: Jdg 11:23

¹ tn Heb “Now.”

² tn Or “dispossessed.”

³ tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.

NET Notes: Jdg 11:24

¹ tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for three hundred years.

NET Notes: Jdg 11:25

¹ tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.

sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).

NET Notes: Jdg 11:27

¹ tn Or “sinned against you.”

² tn Or “evil.”

NET Notes: Jdg 11:28

¹ tn Heb “did not listen to.”

² tn Heb “Jephthah’s words which he sent to him.”

Geneva Bible: Jdg 11:20

But Sihon ^{( g )} trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.

^{( g )} He trusted them not to go through his country.

Geneva Bible: Jdg 11:24

Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the ^{( h )} LORD our God shall drive out from before us, them will we possess.

^{( h )} For we should believe and obey God more than you your idols.

Geneva Bible: Jdg 11:26

While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover ^{( i )} [them] within that time?

^{( i )} Meaning their towns.

Geneva Bible: Jdg 11:27

Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge ^{( k )} be judge this day between the children of Israel and the children of Ammon.

^{( k )} To punish the offender.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 11:1-40

1 The covenant between Jephthah and the Gileadites, that he should be their head.

12 The treaty of peace between him and the Ammonites is in vain.

29 Jephthah's vow.

32 His conquest of the Ammonites.

34 He performs his vow on his daughter.

MHCC: Jdg 11:12-28

One instance of the honour and respect we owe to God, as our God, is, rightly to employ what he gives us to possess. Receive it from him, use it for him, and part with it when he calls for it. The whole of this message shows that Jephthah was well acquainted with the books of Moses. His argument was clear, and his demand reasonable. Those who possess the most courageous faith, will be the most disposed for peace, and the readiest to make advances to obtain; but rapacity and ambition often cloak their designs under a plea of equity, and render peaceful endeavours of no avail.

Matthew Henry: Jdg 11:12-28

We have here the treaty between Jephthah, now judge of Israel, and the king of the Ammonites (who is not named), that the controversy between the two nations might, if possible, be accommodated without the effusion of blood.

I. Jephthah, as one having authority, sent to the king of Ammon, who in this war was the aggressor, to demand his reasons for invading the land of Israel: " Why hast thou come to fight against me in my land? Jdg 11:12. Had I come first into thy land to disturb thee in thy possession, this would have been reason enough for fighting against me, for how must force be repelled but by force? but what hast thou to do to come thus in a hostile manner into my land? "so he calls it, in the name both of God and Israel. Now this fair demand shows, 1. That Jephthah did not delight in war, though he was a mighty man of valour, but was willing to prevent it by a peaceable accommodation. If he could by reason persuade the invaders to retire, he would not compel them to do it by the sword. War should be the last remedy, not to be used till all other methods of ending matters in variance have been tried in vain, ratio ultima regum - the last resource of kings. This rule should be observed in going to law. The sword of justice, as well as the sword of war, must not be appealed to till the contending parties have first endeavoured by gentler means to understand one another, and to accommodate matters in variance, 1Co 6:1. 2. That Jephthah did delight in equity, and designed no other than to do justice. If the children of Ammon could convince him that Israel had done them wrong, he was ready to restore the rights of the Ammonites. If not, it was plain by their invasion that they did Israel wrong, and he was ready to maintain the rights of the Israelites. A sense of justice should guide and govern us in all our undertakings.

II. The king of the Ammonites now gives in his demand, which he should have published before he had invaded Israel, Jdg 11:13. His pretence is, "Israel took away my lands long since; now therefore restore those lands."We have reason to think the Ammonites, when they made this descent upon Israel, meant no other than to spoil and plunder the country, and enrich themselves with the prey, as they had done formerly under Eglon (Jdg 3:13) when no such demand as this was made, though the matter was then fresh; but when Jephthah demanded the cause of their quarrel, and they could not for shame own what was their true intent and meaning, some old musty records were searched, or some ancient traditions enquired into, and from them this reason was drawn to serve the present turn, for a colourable pretence of equity in the invasion. Even those that do the greatest wrong yet have such a conviction in their consciences of justice that they would seem to do right. Restore those lands. See upon what uncertain terms we hold our worldly possessions; what we think we have the surest hold of may be challenged from us, and wrested out of our hands. Those that have got to the heavenly Canaan need not fear having their titles questioned.

III. Jephthah gives in a very full and satisfactory answer to this demand, showing it to be altogether unjust and unreasonable, and that the Ammonites had no title to this country that lay between the rivers Arnon and Jabbok, now in the possession of the tribes of Reuben and Gad. As one very well versed in the history of his country, he shows,

1. That Israel never took any land away either from the Moabites or Ammonites. He puts them together because they were brethren, the children of Lot, near neighbours, and of united interests, having the same god, Chemosh, and perhaps sometimes the same king. The lands in question Israel took away, not from the Moabites or Ammonites (they had particular orders from God not to meddle with them nor any thing they had, Deu 2:9, Deu 2:19, and religiously observed their orders), but they found them in the possession of Sihon king of the Amorites, and out of his hand they took them justly and honourably, as he will show afterwards. If the Amorites, before Israel came into that country, had taken these lands from the Moabites or Ammonites, as it should seem they had (Num 21:26; Jos 13:25), Israel was not concerned to enquire into that or answer for it. If the Ammonites had lost these lands and their title to them, the children of Israel were under no obligation to recover the possession for them. Their business was to conquer for themselves, not for other people. This is his first plea, "Not guilty of the trespass."

2. That they were so far from invading the property of any other nations than the devoted posterity of cursed Canaan (one of the branches of which the Amorites were, Gen 10:16) that they would not so much as force a passage through the country either of the Edomites, the seed of Esau, or of the Moabites, the seed of Lot; but even after a very tedious march through the wilderness, with which they were sadly tired (Jdg 11:16), when the king of Edom first, and afterwards the king of Moab, denied them the courtesy of a way through their country (Jdg 11:17), rather than give them any offence or annoyance, weary as they were, they put themselves to the further fatigue of compassing both the land of Edom and that of Moab, and came not within the border of either, Jdg 11:18. Note, Those that behave themselves inoffensively may take the comfort of it, and plead it against those that charge them with injustice and wrong doing. Our righteousness will answer for us in time to come (Gen 30:33) and will put to silence the ignorance of foolish men, 1Pe 2:15.

3. That in that war in which they took this land out of the hands of Sihon king of the Amorites he was the aggressor, and not they, Jdg 11:19, Jdg 11:20. They sent a humble petition to him for leave to go through his land, willing to give him any security for their good behaviour in their march. " Let us pass (say they) unto our place, that is, to the land of Canaan, which is the only place we call ours, and to which we are pressing forward, not designing a settlement here."But Sihon not only denied them this courtesy, as Edom and Moab had done (had he only done so, who knows but Israel might have gone about some other way?) but he mustered all his forces, and fought against Israel (Jdg 11:20), not only shut them out of his own land, but would have cut them off from the face of the earth (Num 21:23, Num 21:24), aimed at nothing less than their ruin, Jdg 11:20. Israel therefore, in their war with him, stood in their own just and necessary defence, and therefore, having routed his army, might justly, in further revenge of the injury, seize his country as forfeited. Thus Israel came to the possession of this country, and doubted not to make good their title to it; and it is very unreasonable for the Ammonites to question their title, for the Amorites were the inhabitants of that country, and it was purely their land and their coasts that the Israelites then made themselves masters of, Jdg 11:21, Jdg 11:22.

4. He pleads a grant from the crown, and claims under that, Jdg 11:23, Jdg 11:24. It was not Israel (they were fatigued with their long march, and were not fit for action so soon), but it was the Lord God of Israel, who is King of nations, whose the earth is and the fulness thereof, he it was that dispossessed the Amorites and planted Israel in their room. God gave them the land by an express and particular conveyance, such as vested the title in them, which they might make good against all the world. Deu 2:24, I have given into thy hand Sihon and his land; he gave it to them, by giving them a complete victory over the present occupants, notwithstanding the great disadvantages they were under. "Can you think that God gave it to us in such an extraordinary manner with design that we should return it to the Moabites or Ammonites again? No, we put a higher value upon God's favours than to part with them so easily."To corroborate this plea, he urges an argument ad hominem - directed to the man: Wilt not thou possess that which Chemosh thy god giveth thee? He not only appeals to the common resolutions of men to hold their own against all the world, but to the common religion of the nations, which, they thought, obliged them to make much of that which their gods gave them. Not that Jephthah thought Chemosh a god, only he is thy god, and the worshippers even of those dunghill deities that could do neither good nor evil yet thought themselves beholden to them for all they had (Hos 2:12, These are my rewards which my lovers have given me; and see Jdg 16:24) and made this a reason why they would hold it fast, that their gods gave it to them. "This thou thinkest a good title, and shall not we?"The Ammonites had dispossessed those that dwelt in their land before them; they thought they did it by the help of Chemosh their god, but really it was Jehovah the God of Israel that did it for them, as is expressly said, Deu 2:19, Deu 2:21. "Now,"says Jephthah, "we have as good a title to our country as you have to yours."Note, One instance of the honour and respect we owe to God, as our God, is rightly to possess that which he gives us to possess, receive it from him, use it for him, keep it for his sake, and part with it when he calls for it. He has given it to us to possess, not to enjoy. He himself only must be enjoyed.

5. He pleads prescription. (1.) Their title had not been disputed when they first entered upon it, Jdg 11:25. "Balak who was then king of Moab, from whom the greatest part of these lands had been taken by the Amorites, and who was most concerned and best able to oppose us, if he had had any thing to object against our settlement there, yet sat still, and never offered to strive against Israel."He knew that for his own part he had fairly lost it to the Amorites and was not able to recover it, and could not but acknowledge that Israel had fairly won it of the Amorites, and therefore all his care was to secure what was left: he never pretended a title to what was lost. See Num 22:2, Num 22:3. "He then acquiesced in God's way of disposing of kingdoms, and wilt not thou now?"(2.) Their possession had never yet been disturbed, Jdg 11:26. He pleads that they had kept this country as their own now about 300 years, and the Ammonites in all that time had never attempted to take it from them, no, not when they had it in their power to oppress them, Jdg 3:13, Jdg 3:14. So that, supposing their title had not been clear at the first (which yet he had proved it was), yet, no claim having been made for so many generations, the entry of the children of Ammon, without doubt, was barred for ever. A title so long unquestioned shall be presumed unquestionable.

6. By these arguments Jephthah justifies himself and his own cause ("I have not sinned against thee in taking or keeping what I have no right to; if I had, I would instantly make restitution"), and condemns the Ammonites: " Thou doest me wrong to war against me, and must expect to speed accordingly,"Jdg 11:27. It seems to me an evidence that the children of Israel, in the days of their prosperity and power (for some such days they had in the times of the judges) had conducted themselves very inoffensively to all their neighbours and had not been vexatious or oppressing to them (either by way of reprisal or under colour of propagating their religion), that the king of the Ammonites, when he would seek an occasion of quarrelling with them, was forced to look 300 years back for a pretence. It becomes the people of God thus to be blameless and harmless, and without rebuke.

7. For the deciding of the controversy, he puts himself upon God and his sword, and the king of Ammon joins issue with him (Jdg 11:27, Jdg 11:28): The Lord the Judge be judge this day. With this solemn reference of the matter to the Judge of heaven and earth he designs either to deter the Ammonites from proceeding and oblige them to retire, when they saw the right of the cause was against them, or to justify himself in subduing them if they should go on. Note, War is an appeal to heaven, to God the Judge of all, to whom the issues of it belong. If doubtful rights be disputed, he is hereby requested to determine them. If manifest rights be invaded or denied, he is hereby applied to for the vindicating of what is just and the punishing of wrong. As the sword of justice was made for lawless and disobedient persons (1Ti 1:9), so was the sword of war made for lawless and disobedient princes and nations. In war therefore the eye must be ever up to God, and it must always be thought a dangerous thing to desire or expect that God should patronise unrighteousness.

Neither Jephthah's apology, nor his appeal, wrought upon the king of the children of Ammon; they had found the sweets of the spoil of Israel, in the eighteen years wherein they had oppressed them (Jdg 10:8), and hoped now to make themselves masters of the tree with the fruit of which they had so often enriched themselves. He hearkened not to the words of Jephthah, his heart being hardened to his destruction.

Keil-Delitzsch: Jdg 11:12-28

Jephthah's Negotiations with the King of the Ammonites. - Jdg 11:12. Before Jephthah took the sword, he sent messengers to the king of the Ammonites, to make complaints to him of his invasion of the land of the Israelites. " What have we to do with one another ('what to me and thee?' see Jos 22:24; 2Sa 16:10), that thou hast come to me to fight against my land? "Jephthah's ambassadors speak in the name of the nation; hence the singulars " me "and " my land ."

Jdg 11:13

The king of the Ammonites replied, that when Israel came up out of Egypt, they had taken away his land from the Arnon to the Jabbok (on the north), and to the Jordan (on the west), and demanded that they should now restore these lands in peace. The plural אתהן (them) refers ad sensum to the cities and places in the land in question. The claim raised by the king of the Ammonites has one feature in it, which appears to have a certain colour of justice. The Israelites, it is true, had only made war upon the two kings of the Amorites, Sihon and Og, and defeated them, and taken possession of their kingdoms and occupied them, without attacking the Ammonites and Moabites and Edomites, because God had forbidden their attacking these nations (Deu 2:5, Deu 2:9,Deu 2:19); but one portion of the territory of Sihon had formerly been Moabitish and Ammonitish property, and had been conquered by the Amorites and occupied by them. According to Num 21:26, Sihon had made war upon the previous king of Moab, and taken away all his land as far as the Arnon (see the comm. on this passage). And although it is not expressly stated in the Pentateuch that Sihon had extended his conquests beyond Moabitis into the land of the Ammonites, which was situated to the east of Moab, and had taken a portion of it from them, this is pretty clearly indicated in Jos 13:25, since, according to that passage, the tribe of Gad received in addition to Jaezer and all the towns of Gilead, half the land of the children of Ammon, namely, the land to the east of Gilead, on the western side of the upper Jabbok (Nahr Ammân: see at Jos 13:26).

(Note: The explanation which Masius gives of this passage ( Eatenus moao sursum in Galaaditidem exporrectam jacuisse Gaditarum haereditatem, quatenus dimidia Ammonitarum ditio Galaaditidem ab oriente ambiebat ) is not sufficiently in keeping with the words, and too unnatural, to be regarded as correct, as it is by Reland (Pal. ill. p. 105) and Hengstenberg (Dissertations on the Pentateuch, ii. p. 29); and the reasons assigned by Masius , viz., "that the Israelites were prohibited from occupying the land of the Ammonites,"and "the Ammonites are not mentioned in Num 21:26,"are too weak to establish anything. The latter is an argumentum e silentio , which loses all significance when we bear in mind, that even the allusion to the land of the Moabites in Num 21:26 is only occasioned by the prominence given to Heshbon, and the poetical saying founded upon its fall. But the prohibition against taking the land of the Ammonites from them had just as much force in relation to the land of the Moabites, and simply referred to such land as these tribes still possessed in the time of Moses, and not to that which the Amorites had taken from them.)

Jdg 11:14-15

Jephthah then sent ambassadors again to explain to him the true state of the case, namely, that Israel had neither taken away the land of Moab nor the land of the Ammonites. As a proof of this, Jephthah adduced the leading facts connected with the journey of the Israelites through the desert of Arabia to Canaan, by which this assertion was confirmed, in exact agreement with the accounts of the Pentateuch respecting the matter in dispute.

Jdg 11:16-18

On leaving Egypt, Israel passed through the desert to the Red Sea, and came to Kadesh (Num 20:1). They then sent messengers to the king of Edom, to obtain permission to pass through his land; and this the king of Edom refused (Num 20:14-21). They also sent to the king of Moab, who sent back a similar refusal. The embassy to the king of Moab is not mentioned in the Pentateuch, as it had no direct bearing upon the further course of the Israelites (see Pentateuch, p. 741, note 1). " And Israel abode in Kadesh "(word for word, as in Num 20:1), and " then passed through the desert, "namely to Mount Hor, then down the Arabah to the Red Sea, and still farther past Oboth to Ijje-abarim in the desert (Num 20:22-21:11). In this way they went round the land of Edom and the land of Moab ( יסב , like סבב in Num 21:4); and came from the east to the land of Moab (i.e., along the eastern boundary, for Ijje-abarim was situated there, according to Num 21:11); and encamped on the other side of the Arnon (Num 21:13), i.e., on the upper course of the Arnon where it still flows through the desert (see Pent. p. 749). On this march, therefore, they did not enter the territory of Moab, as the Arnon formed the boundary of Moab, i.e., the boundary between Moab and the territory of the Amorites (Num 21:13).

Jdg 11:19-22

Jdg 11:19-22 are almost verbatim the same as Num 21:21-25. Israel then sent messengers to Sihon the king of the Amorites at Heshbon, to ask permission to pass through his land. " Into my place, "i.e., into the land of Canaan, that Jehovah has appointed for me. But Sihon " trusted not Israel to pass through his land, "i.e., he did not trust to the assurance of Israel that they only wanted to pass peaceably through his land, but supposed the petition to cover an intention to take forcible possession of it. (In Num 21:23 we have נתן לא instead of האמין לא .) He did not confine himself, therefore, to a refusal of the permission they asked for, but collected his men of war, and marched against the Israelites to the desert as far as Jahza, on the east of Medeba and Dibon (see at Num 21:23), and fought with them. But he was defeated, and lost all his land, from the Arnon (Mojeb) on the south to the Jabbok (Zerka) on the north, and from the desert on the east to the Jordan on the west, of which the Israelites took possession.

Jdg 11:23-24

From these facts Jephthah drew this simple but indisputable conclusion: " Jehovah the God of Israel has rooted out the Amorites before His people Israel, and thou wilt take possession of it (viz., the land of the Amorites)."The suffix to תּירשׁנּוּ refers to האמרי , the Amorites, i.e., their land. The construction of ירשׁ with the accusative of the people (as in Deu 2:12, Deu 2:21-22; Deu 9:1) may be explained on the simple ground, that in order to take possession of a country, it is necessary first of all to get the holders of it into your power. Jephthah then proved still further how unwarrantable the claim of the king of the Ammonites was, and said to him (Jdg 11:24), " Is it not the fact ( הלא , nonne ), that what thy god Chemosh gives thee for a possession, of that thou takest possession; and all that Jehovah makes ownerless before us, of that we take possession? "- an appeal the validity of which could not be disputed. For Chemosh , see at Num 21:29. The verb הורישׁ combines the three meanings: to drive out of a possession, to deprive of a possessor, and to give for a possession; inasmuch as it is impossible to give a land for a possession without driving away or exterminating its former possessor.

Jdg 11:25-26

But not contenting himself with this conclusive deduction, Jephthah endeavoured to remove the lost appearance of right from the king's claim by a second and equally conclusive argument. " And now art thou better than Balak son of Zippor, the king of Moab? Did he strive ( רוב , inf. abs . of ריב or רוּב ) with Israel, or did he fight against them? "By the repetition of ועתּה (Jdg 11:25, cf. Jdg 11:23), the new argument is attached to the previous one, as a second deduction from the facts already described. Balak, the king of the Moabites, had indeed bribed Balaam to destroy Israel by his curses; but he did so not so much with the intention of depriving them of the territory of the Amorites which they had conquered, as from the fear that the powerful Israelites might also conquer his still remaining kingdom. Balak had neither made war upon Israel on account of the territory which they had conquered from the Amorites, nor had he put forward any claim to it as his own property, which he certainly might have done with some appearance of justice, as a large portion of it had formerly belonged to the Moabites (see Num 21:26 and the comm. on this passage). If therefore Balak the king of the Moabites never thought of looking upon this land as being still his property, or of asking it back from the Israelites, the king of the Ammonites had no right whatever to lay claim to the land of Gilead as belonging to him, or to take it away from the Israelites by force, especially after the lapse of 300 years. " As Israel dwells in Heshbon, ... and in all the cities by the side of the Arnon for three hundred years, why have ye not taken away (these towns and lands) within that time "(i.e., during these 300 years)? If the Ammonites had had any right to it, they ought to have asserted their claim in Moses' time. It was much too late now, after the expiration of 300 years. For "if no prescriptive right is to be admitted, on account of length of time, and if long possession gives no title, nothing would ever be held in safety by any people, and there would be no end to wars and dissension"( Clericus ). On Heshbon and its daughters, see at Num 21:25. Aroër ( ערעור , another form for ערער , or possibly only a copyist's error) is Aroër of Gad, before Rabbah (Jos 13:25), and is to be sought for in the Wady Nahr Ammân, on the north-east of Ammân (see at Josh. l. c.), not Aroër of Reuben, on the border of the valley of Arnon (Num 32:34; Deu 2:36; Deu 4:48; Jos 12:2; Jos 13:9). This is evident from the fact, that it is distinguished from "all the cities on the side ( ידי על , see at Num 34:3) of the Arnon,"which included Aroër of Reuben. Aroër of Gad, with its daughter towns, was probably Ammonitish territory before the time of Sihon. On the 300 years, a round number that comes very near the reality, see the Chronol . p. 285.

Jdg 11:27

After Jephthah had adduced all that could be said, to prove that the Israelites were the rightful possessors of the land of Gilead,

(Note: "Jephthah urged everything that could be pleaded in support of their prescriptive right: possession, length of time, the right of conquest, and undisputed occupation."- Rosenmüller .)

he closed with these words: " I (i.e., Israel, whose cause Jephthah was pleading) have not sinned against thee, but thou doest me wrong in that thou makest war against me. Let Jehovah the Judge be judge this day (now) between the children of Israel and the children of Ammon ."God should decide between the two nations, by giving the victory in war to the side whose cause was the just one.

Jdg 11:28

But the king of the Ammonites did not hearken to the words of Jephthah "which he had sent to him,"i.e., had instructed his messengers to address to him; so that it was necessary that Jehovah should decide for Israel in battle.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 8:1--16:31

B. Present Failures vv. 8-16

Jude next expounded the errors of the false teachers in his day to warn his readers even more strongly. A feature of Jude's style is that he referred to certain Old Testament types (vv. 5-7 and 11) or prophecies (vv. 14-15 and 17-18) and then proceeded to interpret them as fulfilled by the false teachers (vv. 8-10, 12-13, 16, and 19).³⁸

"Following his illustrations of the past fate of apostates (vv. 5-7), Jude turns to a direct attack upon the apostates who are invading the churches being addressed."³⁹

Constable: Jdg 10:1--13:25

2. The seriousness of the error vv. 10-13

v. 10 The things the false teachers did not understand but reviled probably refer to aspects of God's revealed will that they chose to reject (cf. 1 Cor. 2:7-16).

"Jude, like his brother James, denounces the sins of the tongue frequently in this short letter."⁴⁵

What they did understand was the gratification of the flesh, and that would destroy them.

"Their way of life is to allow the instincts they share with the beasts to have their way; their values are fleshly values; their gospel is a gospel of the flesh. Jude describes men who have lost all sense of, and awareness of, spiritual things, and for whom the things demanded by the animal instincts of man are the only realities and the only standard."⁴⁶

"Jude is stating a profound truth in linking these two characteristics together. If a man is persistently blind to spiritual values, deaf to the call of God, and rates self-determination as the highest good, then a time will come when he cannot hear the call he has spurned, but is left to the mercy of the turbulent instincts to which he once turned in search of freedom."⁴⁷

"Slow suicide (not always slow) is the result of such beastliness."⁴⁸

v. 11 "Woe to them" is an imprecation of doom (cf. Isa. 5:8-23; Hab. 2:6-20; Matt. 23:13-29; 1 Cor. 9:16; et al.). It is the opposite of a blessing.

"The doom of apostates is no less sure than the glorification of the saints."⁴⁹

Cain's way was the way of godlessness and sensuality, violence and lust, greed and blasphemy, that led to divine judgment. It was the way of pride. Cain wanted to earn a relationship with God by his works, and he became a hateful murderer.

Balaam's error was compromise with God's enemies and teaching the Israelites that they could sin with impunity (Num. 31:16; cf. Rev. 2:14). He counselled the Midianites to seduce the Israelites to commit idolatry and fornication (Num. 21:16). His way was to use the spiritual to gain the material for himself. His error was thinking that he could get away with his sins. The false teachers also compromised God's truth in a way that involved idolatry and immorality. They would likewise perish under God's judgment as Balaam did (Num. 21:8).

"Balaam stands for two things. (a) He stands for the covetous man, who was prepared to sin in order to gain reward. (b) He stands for the evil man, who was guilty of the greatest of all sins--the sin of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin."⁵⁰

"Balaam was the prototype of all greedy religionists who lead God's people into false religion and immorality . . ."⁵¹

Korah's rebellion was against God and His appointed leaders, Moses and Aaron (Num. 16:1-35). The false teachers were rebelling against God and his leaders, the apostles. Korah also perished.

Each of these three examples shows a different aspect of unbelief.

"Cain, to show the arrogance, malice, and false piety of apostates, the example of religious unbelief; Balaam, to show the avarice, subversiveness, and seductive character of apostates, the example of covetous unbelief; and Core [Korah], to show the factiousness [sic] and sedition toward rightful authority, the example of rebellious unbelief."⁵²

"Cain rebelled against God's authority in salvation, for he refused to bring a blood sacrifice as God had commanded. Balaam rebelled against God's authority in separation, for he prostituted his gifts for money and led Israel to mix with the other nations. Korah rebelled against God's authority in service, denying that Moses was God's appointed servant and attempting to usurp his authority."⁵³

v. 12 Five more illustrations, this time from nature, emphasize the seriousness of the false teachers' error (vv. 12-13).

A coral reef that lies hidden under the surface of the water can tear the bottom off a ship if it unsuspectingly runs into it. Likewise the false teachers could ruin a local church. They threatened the moral shipwreck of others. That some of the false teachers were believers or at least professing believers seems certain since they were participating in the love-feast, the most intimate service of worship the early church practiced. "Caring for themselves" highlights the apostates' self-centeredness (cf. Ezek. 34:2, 8; Isa. 56:11; John 10:12-13).

"Jude seems . . . to mean that these men insisted on participating in these love-feasts, not to express mutual love and concern but to gratify their own appetites."⁵⁴

Like clouds the false teachers attracted attention to themselves and promised refreshment, but they proved to be all show and no substance (cf. Prov. 25:14). In Palestine summer clouds often add to the humidity and consequently make the intense heat even more unbearable.⁵⁵

"To follow such men would result in being led astray from the path of truth and purity."⁵⁶

Farmers often dig trees that bear no fruit out of the ground. The false teachers bore no spiritual fruit and were incapable of bearing spiritual fruit; they were twice dead (cf. Ps. 52:5; Prov. 2:22; Jer. 1:10; John 15:1-6).⁵⁷ An uprooted tree is an Old Testament symbol of divine judgment (cf. Ps. 52:5; Prov. 2:22; Jer. 1:10). "Autumn" is literally late autumn in the Greek text, a detail that shows Jude believed he and his readers were living in the last days before the Lord's return. This viewpoint was common among the New Testament writers (cf. Rom. 13:11; 1 Pet. 4:7; 1 Tim. 4:1; 1 John 2:18). Late autumn was the time when trees would have had no leaves much less fruit on their branches.⁵⁸

"These men give no evidence of ever having been regenerated."⁵⁹

v. 13 Waves cast up bits of filth and debris on the shore with their foam and flotsam. Similarly the false teachers spread evidence of their uncontrolled immorality and impurity wherever they went (cf. Isa. 57:20). This comparison emphasizes ". . . the restless and unrestrained nature of these men."⁶⁰

Some "stars" move about in the sky differently from the other stars. We now recognize these as planets and distinguish them from stars. Similarly the false teachers behaved out of harmony with the other luminaries. The Greek word planetes, which transliterated means "planet," really means wanderer. Long ago stargazers observed that these wanderers across the sky were different from the fixed stars. Likewise the false teachers had gone off course and had led people astray.

Another possible though less likely interpretation is that the reference is to meteors or "shooting stars" that flash across the sky but quickly disappear in darkness.⁶¹ The "black darkness," away from the Source of light, indicates the eternal punishment of those among them who were not Christians.

Constable: Jdg 11:1--12:8

3. Deliverance through Jephthah 11:1-12:7

To prepare for the recital of Israel's victory over the Ammonites the writer provided the reader with some background information concerning the man God raised up to lead this deliverance.

Constable: Jdg 11:12-28

Jephthah's negotiations with the king of Ammon 11:12-28

Jephthah did not rush into battle but wisely tried to settle the Ammonites' grievance with Israel peacefully. His approach reveals his humility as well as his wisdom. Most men would have wanted to demonstrate their prowess in battle to impress the ones who had expressed confidence in them and to guarantee their future security with a victory. However, Jephthah restrained himself and appealed to the king of Ammon very logically through messengers. He initiated peace-talks rather than launching a war.

Jephthah appealed to the king of Ammon with three arguments. His point was that the Ammonites had no right to Israel's territory east of the Jordan that they were trying to obtain by force. First, he traced the history whereby this territory had come into Israel's possession showing that Ammon had no claim on Gilead (vv. 15-22). Israel had not attacked any territory held by Ammon or Moab when God's people approached the Promised Land in Moses' day. Israel had taken the land in dispute from the Amorites who had previously wrested it from the Ammonites.

Second, he emphasized the fact that Yahweh had given Israel this land. Thus it would have been wrong theologically to allow the Ammonites to take it from them (vv. 23-25).

"Even the pagans recognized that when victory was given by a deity, the victors had full right to possess that territory."²²¹

"Jephthah's theology contains at least one serious flaw: Chemosh was not the patron deity of the Ammonites but of Moab. The divine patron of Ammon was Milkom."²²²

King Balak of Moab had never fought with Israel (Num. 22-24). This powerful king realized that opposing Israel in battle would be futile in view of the power of Israel's God.

Third, he appealed logically that Ammon had not tried to take the land she now claimed for 300 years. If she had a legitimate claim on it, she should have tried to secure it long ago (v. 26).

Jephthah's reference to 300 years (v. 26) is an important benchmark in biblical chronology. It had been approximately 300 years since the Israelites had defeated Sihon and captured Heshbon (in 1406 B.C.). Shortly after Jephthah spoke these words he defeated the Ammonites (v. 33; about 1106 B.C.) and ended the 18 year Ammonite oppression (10:8). The Philistine oppression of Israel began at the same time as the Ammonite oppression (10:7; in 1124 B.C.). The Philistines harassed Israel for 40 years (13:1; ca. 1124-1084 B.C.). The dates of the Philistine oppression are important because they provide a framework for the ministries of Eli and Samuel as well as Samson. This time reference along with the one in 1 Kings 6:1 indicates that the Exodus took place about 1446 B.C. rather than about 1280 B.C.²²³

Finally Jephthah called on Yahweh the Judge to judge who had rightful title to the land (v. 27). The Ammonite king disregarded Jephthah's message (v. 28). He obviously believed he could take Gilead in battle.

Guzik: Jdg 11:1-40

Judges 11 - Jephthah and the Ammonites

A. Jephthah negotiates with the Ammonites.

1. (1-3) Jephthah's background before his rise to leadership.

Now Jephthah the Gileadite was a mighty man of valor, but he was the son of a harlot; and Gilead begot Jephthah. Gilead's wife bore sons; and when his wife's sons grew up, they drove Jephthah out, and said to him, "You shall have no inheritance in our father's house, for you are the son of another woman." Then Jephthah fled from his brothers and dwelt in the land of Tob; and worthless men banded together with Jephthah and went out raiding with him.

a. Now Jephthah the Gileadite was a mighty man of valor: This brave and notable man in Israel had a clouded pedigree. His mother was a harlot, a common heathen prostitute.

b. Worthless men banded together with Jephthah and went out raiding with him: Jephthah wasn't necessarily the leader of a band of criminals. Adam Clarke explains that the term worthless men doesn't necessarily mean a bandit: "The word may, however, mean in this place poor persons, without property, and without employment."

i. Jephthah and his band probably operated more in the manner of David and his men during the period described in 1 Samuel 25:4-8, protecting cities and settlements from marauders and receiving pay from those whom they helped.

2. (4-11) Jephthah assumes the leadership of Gilead.

It came to pass after a time that the people of Ammon made war against Israel. And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob. Then they said to Jephthah, "Come and be our commander, that we may fight against the people of Ammon." So Jephthah said to the elders of Gilead, "Did you not hate me, and expel me from my father's house? Why have you come to me now when you are in distress?" And the elders of Gilead said to Jephthah, "That is why we have turned again to you now, that you may go with us and fight against the people of Ammon, and be our head over all the inhabitants of Gilead." So Jephthah said to the elders of Gilead, "If you take me back home to fight against the people of Ammon, and the LORD delivers them to me, shall I be your head?" And the elders of Gilead said to Jephthah, "The LORD will be a witness between us, if we do not do according to your words." Then Jephthah went with the elders of Gilead, and the people made him head and commander over them; and Jephthah spoke all his words before the LORD in Mizpah.

a. The people of Ammon made war against Israel: The nation of Ammon, the Ammonites, lived to the south of Israel. They were a semi-nomadic group of people who descended from Abraham's nephew Lot.

b. Come and be our commander, that we may fight against the people of Ammon: Because of the crisis of the Ammonites, the leaders of Gilead were desperate for an able leader, and they turned to Jephthah. They gave him the authority as head over Gilead.

3. (12-28) Jephthah negotiates with the king of the Ammonites.

Now Jephthah sent messengers to the king of the people of Ammon, saying, "What do you have against me, that you have come to fight against me in my land?" And the king of the people of Ammon answered the messengers of Jephthah, "Because Israel took away my land when they came up out of Egypt, from the Arnon as far as the Jabbok, and to the Jordan. Now therefore, restore those lands peaceably." So Jephthah again sent messengers to the king of the people of Ammon, and said to him, "Thus says Jephthah: 'Israel did not take away the land of Moab, nor the land of the people of Ammon; for when Israel came up from Egypt, they walked through the wilderness as far as the Red Sea and came to Kadesh. Then Israel sent messengers to the king of Edom, saying, "Please let me pass through your land." But the king of Edom would not heed. And in like manner they sent to the king of Moab, but he would not consent. So Israel remained in Kadesh. And they went along through the wilderness and bypassed the land of Edom and the land of Moab, came to the east side of the land of Moab, and encamped on the other side of the Arnon. But they did not enter the border of Moab, for the Arnon was the border of Moab. Then Israel sent messengers to Sihon king of the Amorites, king of Heshbon; and Israel said to him, "Please let us pass through your land into our place." But Sihon did not trust Israel to pass through his territory. So Sihon gathered all his people together, encamped in Jahaz, and fought against Israel. And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they defeated them. Thus Israel gained possession of all the land of the Amorites, who inhabited that country. They took possession of all the territory of the Amorites, from the Arnon to the Jabbok and from the wilderness to the Jordan. And now the LORD God of Israel has dispossessed the Amorites from before His people Israel; should you then possess it? Will you not possess whatever Chemosh your god gives you to possess? So whatever the LORD our God takes possession of before us, we will possess. And now, are you any better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel? Did he ever fight against them? While Israel dwelt in Heshbon and its villages, in Aroer and its villages, and in all the cities along the banks of the Arnon, for three hundred years, why did you not recover them within that time? Therefore I have not sinned against you, but you wronged me by fighting against me. May the LORD, the Judge, render judgment this day between the children of Israel and the people of Ammon.' " However, the king of the people of Ammon did not heed the words which Jephthah sent him.

a. What do you have against me, that you have come to fight against me in my land? Jephthah asked a simple question: why are you in the land of Israel? The king of Ammon gave a simple reply: because it is really our land, and Israel took it from is unjustly.

b. Israel did not take away the land of Moab, nor the land of the people of Ammon: Jephthah's written response to the King of the Ammonites carefully explained why Israel had a right to the land that the Ammonites claimed was theirs.

i. Thus Israel gained possession of all the land of the Amorites, who inhabited that country: They Amorites conquered the Ammonites and took control of their land. When Israel defeated the Amorites in battle, they justly took the land of the Amorites - which also happened to be the previous land of the Ammonites. The war against the Amorites was prompted by the vicious Amorite war against Israeli civilians.

ii. And now the LORD God of Israel has dispossessed the Amorites from before His people Israel; should you then possess it? Since God gave this land to Israel, the Ammonites have no claim over it.

iii. Will you not possess whatever Chemosh your god gives you to possess? The Ammonite god Chemosh must show himself worthy to conquer the land of Israel. Since Israel held this land for three hundred years, it demonstrates that Chemosh was not greater than the God of Israel. This is an inherent challenge: "If your god is mighty enough to give you the land, then let him do it. Let us see who is stronger - Yahweh or Chemosh."

iv. Jephthah did not see this battle as primarily between two armies, but between the God of Israel and the false god of Ammon. Jephthah showed true wisdom in seeing this as a spiritual battle first.

c. Chemosh your god: Chemosh was traditionally the god of the Moabites, not the Ammonites. But they may have worshipped each other's gods, and they may also have considered Chemosh and Milcom to be the same god with different names.

B. Victory and a vow.

1. (29) Jephthah gathers troops and advances courageously on Ammon.

Then the Spirit of the LORD came upon Jephthah, and he passed through Gilead and Manasseh, and passed through Mizpah of Gilead; and from Mizpah of Gilead he advanced toward the people of Ammon.

a. Then the Spirit of the LORD came upon Jephthah: This was the source of Jephthah's courage. When we are beset by fears and anxieties, we need to fill our lives with Jesus and be filled with the Holy Spirit.

b. He advanced toward the people of Ammon: The filling of the Spirit makes us advance. We go forward in the sense of spiritual progress and we go forward in the sense of confronting the enemies of God.

2. (30-31) Jephthah makes a rash vow, thinking it will help his cause before God.

And Jephthah made a vow to the LORD, and said, "If You will indeed deliver the people of Ammon into my hands, then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord's, and I will offer it up as a burnt offering."

a. Jephthah made a vow to the LORD: Though well intentioned, this was a foolish vow. Such vows can be attempts to get God "on our side." It is far more important to be on God's side than to try and persuade Him to be on your side.

i. Even a Spirit-filled man can do foolish things. The Holy Spirit does not overwhelm and control us, He guides us - and that guidance can be resisted or ignored at smaller or greater points.

b. Whatever comes out of the doors of my house to meet me . . . I will offer it up as a burnt offering: Jephthah did not have a human sacrifice in mind. This is indicated by the ancient Hebrew grammar: "The masculine gender could be translated 'whatever comes out' or 'whoever comes out' and 'I will sacrifice it.' " (Wolf)

i. Commentator Adam Clarke agreed that according to the most accurate Hebrew scholars, the best translation is I will consecrate it to the LORD, or I will offer it for a burnt-offering. As he wrote, "If it be a thing fit for a burnt-offering, it shall be made one; if fit for the service of God, it shall be consecrated to him."

ii. Human sacrifice was strictly forbidden by the Mosaic Law in passages such as Leviticus 18:21 and Deuteronomy 12:31. It is almost certain that Jephthah was familiar with such passages because when he negotiatiated with the Ammonites, has demonstrated that he knew God's Word.

3. (32-33) God grants Israel victory over the Ammonites.

So Jephthah advanced toward the people of Ammon to fight against them, and the LORD delivered them into his hands. And he defeated them from Aroer as far as Minnith; twenty cities; and to Abel Keramim, with a very great slaughter. Thus the people of Ammon were subdued before the children of Israel.

a. And the LORD delievered them into his hands: God won a great and important victory for Israel through Jephthah. He overcame bitterness and family rejection to meet a great need. Despite his difficulty past, God still wonderfully used him.

4. (34-35) A difficult vow to fulfill.

When Jephthah came to his house at Mizpah, there was his daughter, coming out to meet him with timbrels and dancing; and she was his only child. Besides her he had neither son nor daughter. And it came to pass, when he saw her, that he tore his clothes, and said, "Alas, my daughter! You have brought me very low! You are among those who trouble me! For I have given my word to the LORD, and I cannot go back on it."

a. When he saw her, he tore his clothes: Jephthah made his foolish vow sincerely, fully intending to keep it. Yet he had not seriously considered the consequences of the vow. Therefore he was grieved when his daughter was first to greet him out of his house.

b. I have given my word to the LORD, and I cannot go back on it: Jephthah knew the importance of keeping our vows to God. He would keep an oath even when it was to his own hurt (Psalm 15:4)

i. Ecclesiastes 5:1-2 and 5:4-6 speak of the danger of making foolish vows. This passage makes it clear that it is better to not make vows at all than to make foolish vows. This does not mean that vows are bad - they can be good. It means we must take them seriously. Christians need to take seriously the sin of broken vows, and when we see them we must either repent and keep them or repent of your foolishness in ever making the vow, and seek His release from the vow.

5. (36-40) Jephthah fulfills his vow to God.

So she said to him, "My father, if you have given your word to the LORD, do to me according to what has gone out of your mouth, because the LORD has avenged you of your enemies, the people of Ammon." Then she said to her father, "Let this thing be done for me: let me alone for two months, that I may go and wander on the mountains and bewail my virginity, my friends and I." So he said, "Go." And he sent her away for two months; and she went with her friends, and bewailed her virginity on the mountains. And it was so at the end of two months that she returned to her father, and he carried out his vow with her which he had vowed. She knew no man. And it became a custom in Israel that the daughters of Israel went four days each year to lament the daughter of Jephthah the Gileadite.

a. He carried out his vow with her which he had vowed: Some think that Jephthah did really offer his daughter as a burnt offering. If he did, this was clearly an example of misguided zeal for God, because God never asked him to make such a foolish vow or to fulfill it so foolishly.

i. Later in their history, Israel began to serve a terrible pagan god named Molech, who was "worshipped" with child sacrifice in the most terrible way imaginable. God never asked to be served in this terrible way, and therefore it can't be blamed on God.

b. She went with her friends, and bewailed her virginity . . . She knew no man: These words indicate that it is more likely that Jephthah set his daughter aside for the tabernacle service according to the principle of Leviticus 27:2-4, where persons set apart to God in a vow are not required to be sacrificed (as animals were) but were "given" to the tabernacle in monetary value.

i. We know that there were women who were set apart for the tabernacle service; they were called the women who assembled at the door of the tabernacle of meeting (Exodus 38:8; 1 Samuel 2:22). It is likely that Jephthah's daughter became one of these women who served at the tabernacle.

ii. His daughter and friends rightly sorrow that she was given to the tabernacle service before she was ever married. Probably most the women who assembled at the door of the tabernacle were older widows.

iii. By sending his unmarried, only daughter to the service of the tabernacle for the rest of her life, it shows how seriously both Jephthah and his daughter took his promise to God.

iv. This seems like the best explanation because Jephthah is listed as a hero of the faith (Hebrews 11:32). It is hard to think of him as doing something so contrary to God's ways as offering his daughter as a human sacrifice.

© 2003 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jdg 11:26

JUDGES 11:26 —How long did Israel dwell in Heshbon?

PROBLEM: This verse affirms that Israel was in the land from the time of Moses to the time of Samuel, a period of about “three hundred years.” However, if one adds up all the reigns of the judges, it totals some 410 years.

SOLUTION: The obvious solution is that, like the later kings of Israel, there were overlapping reigns. In other words, while some of the land was under oppression by a foreign ruler, other parts may have been delivered by a judge of Israel. Furthermore, it was common for a ruler to claim the whole year when he reigned only a part of it. Thus, the same year would be counted by different judges.

Furthermore, the 300 years total between Joshua and Samuel (ca. 1400-1100 B .C. ) fits well with other verses that place the whole time period from the Exodus to Solomon at 480 years ( 1 Kings 6:1 ), and Acts 13:20 which speaks of 450 years between Israel’s conquering the Land and Solomon’s death (ca. 1381-931 B .C. ).   

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 11 (Chapter Introduction)

Overview

Jdg 11:1, The covenant between Jephthah and the Gileadites, that he should be their head; Jdg 11:12, The treaty of peace between him and the Ammonites is in vain; Jdg 11:29, Jephthah’s vow; Jdg 11:32, His conquest of the Ammonites; Jdg 11:34, He performs his vow on his daughter.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 11 (Chapter Introduction)

CHAPTER 11

Jephthah dwells in the land of Tob, Jud 11:1-3 ; is called by the elders of Gilead to command in chief against the Ammonites, Jud 11:4-6 . He demands to be continued head after the war should cease; they swear it shall be so, Jud 11:7-11 . He sendeth twice messengers to the king of the Ammonites to treat of peace, but in vain, Jud 11:12-28 . Jephthah marcheth against him; maketh a vow; smiteth the Ammonites; performeth his vow on his daughter, Jud 11:29-40 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 11 (Chapter Introduction)

(Jdg 11:1-11) Jephthah and the Gileadites.

(v. 12-28) He attempts to make peace.

(Jdg 11:29-40) Jephthah's vow. He vanquishes the Ammonites.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 11 (Chapter Introduction)

This chapter gives as the history of Jephthah, another of Israel's judges, and numbered among the worthies of the Old Testament, that by faith did great things (Heb 11:32), though he had not such an extraordinary call as the rest there mentioned had. Here we have, I. The disadvantages of his origin (Jdg 11:1-3). II. The Gileadites' choice of him to be commander-in-chief against the Ammonites, and the terms he made with them (Jdg 11:4-11). III. His treaty with the king of Ammon about the rights of the two nations, that the matter might be determined, if possible, without bloodshed (v. 12-28). IV. His war with the Ammonites, which he enters upon with a solemn vow (Jdg 11:29-31), prosecutes with bravery (Jdg 11:32), and ends with a glorious victory (Jdg 11:33). V. The straits he was brought into at his return to his own house by the vow he had made (Jdg 11:34-40).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

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Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

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_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 11 (Chapter Introduction)

INTRODUCTION TO JUDGES 11

This chapter gives an account of another judge of Israel, Jephthah, of his descent and character, Jdg 11:1 of the call the elders of Gilead gave him to be their captain general, and lead out their forces against the Ammonites, and the agreement he made with them, Jdg 11:4 of the message he sent to the children of Ammon, which brought on a dispute between him and them about the land Israel possessed on that side Jordan the Ammonites claimed; Israel's right to which Jephthah defended, and made it clearly to appear, hoping thereby to put an end to the quarrel without shedding of blood, Jdg 11:12 but the children of Ammon not attending to what he said, he prepared to give them battle, and previous to it he made a vow, and then set forward and fought them, and got the victory over them, Jdg 11:28 and the chapter concludes with the difficulties Jephthah was embarrassed with upon his return home, on account of his vow, and the performance of it, Jdg 11:34.