CHOICE OF A LEADER; AND SLAUGHTER OF THE ENEMY
CRITICAL NOTES.— Judges 11:1. The Gileadite.] Many regard this as not a definite patronymic, but indicating that he belonged to the clan of the Gileadites. The phrase, Gilead begat Jephthah, they suppose to mean that the son of Machir was his ancestor, and add, that his posterity is not more distinctly given because his birth was illegitimate. But this is to put a strain on the passage, for we are told that Jephthah’s father had other sons (Judges 11:2). Gilead here spoken of then, must have been a descendant of the son of Machir, wearing the same name, for the same names often recurred in Jewish families (see the genealogies in 1 Chronicles 2:4.) The ancestor of the family is referred to in Numbers 26:29. The designation, Gileadite, by itself, may be regarded as a general patronymic, similar to “Elon the Zebulonite” (ch. Judges 12:11-12), signifying that he belonged to the family line of the Gileadites, and that one of the line of the same name with the ancestor, Gilead, was his father. It also implies, that Gilead was the country of his birth.
A mighty man of valour] comp. Joshua 1:14; 2 Kings 5:1; also ch. Judges 6:12, implying great physical strength, boldness and courage. “A man able to endure hardness as a good soldier,” “a man that had often done great exploits on the field, and that had looked death in the face on great adventures in the field”—(Trapp). This feature is mentioned, as it gave him distinction in such an age, an age of wars and fightings. The son of an harlot.] The sacred penman, with ever impartiality, gives the actual outlines of a man’s history, whether for honour or dishonour.
Judges 11:2. Thrust out Jephthah.] From the circumstance of his birth, he was not entitled to share in the paternal inheritance. Not even the children of the secondary wife were so entitled (Genesis 21:10; Genesis 25:6). It is probable, that Jephthah from his bold and enterprising spirit, bade fair to take the lead in the general family circle, and so jealousy was awakened.
Judges 11:3. Dwelt in the land of Tob.] 2 Samuel 10:6. Probably some part of Syria, a part on the borders of Gilead, to the north, or north-east. He flees thither as to an asylum, and by constraint, טוֹכ good, may apply to the land, and signify that the land was fertile. Such a phrase as eretz tob, a good land, is used in Exodus 3:8. Yet some suppose it may have been owned by one who was called Tob, on account of his goodness, as Aristides was surnamed “the Just,” and Phocion was called “the Good.” Of Probus, the Emperor, it was said if he had not already had Probus (the honest) for his name, he would certainly have had it given him for a surname, for he was honest all over. (Trapp).
Were gathered unto him vain men.] Rather, they gathered themselves unto him. They were probably attracted to him, partly because he belonged to a family of distinction, but still more by his sterling qualities as a leader of men. Courage, enterprise, and decision of character, are sure to make a following. רָקִים vain men. Men of no moral restraint (see on ch. Judges 9:4), of loose, perhaps infamous character; for it corresponds with the term “Raca” in Matthew 5, which is a term of great reproach. In fact, Jephthah now became an adventurer, not of choice, but through force of circumstances; and “adversity makes us acquainted with strange bedfellows.” These were not chosen associates of Jephthah, as was the case with Abimelech (ch. Judges 9:4), but they had this in common, that they were driven out from the pale of constituted society, and were compelled to lead the life of adventurers. Jephthah, however, could have had no sympathy with anything that was ungodly, or dissolute in character.
They went out with him,] i.e. in any of his adventures. These were necessary as a means of subsistence. Nothing would be more to the taste of such a class of men than a system of freebooting, without regard to moral principle. But to a man of conscience, like Jephthah, such considerations as these would regulate his conduct: The heathen all round were the enemies of the God of Israel, and of the people of Israel; they were long ago marked out for destruction; most of them had already oppressed Israel for years without making compensation; and at the present moment (during the 18 years mentioned), the Ammonites were doing their very utmost to tread down the tribes throughout Gilead to the east of Jordan, his own people. Was he not, therefore, justified in attacking the enemies of his people, and of his God, the same as he would be in fighting a battle with an enemy? Was he not at liberty to despoil those who were already doomed to destruction by Jehovah, at the hand of Israel? A parallel case we have in the history of David (1 Samuel 22:2). David made raids from time to time into the countries of the Lord’s enemies (1 Samuel 27:8-10; 1 Samuel 30; also 1 Samuel 23:1-5). Jephthah was very successful in these excursions, and so gained a great name as a warrior.
Judges 11:4. In process of time.] After several years, or as the years rolled on. The meaning seems to be, when a considerable period had elapsed after Jephthah’s expulsion, and many things had come and gone. When he was expelled, it was the period of the people’s sin and impenitence, and not at all unlikely, one of the special items of dislike to him on the part of his brethren, was his staunch loyalty to the God of Israel, while they at that time were idolaters. That he was a true fearer of Jehovah is manifest from the whole account, and he was not likely to learn that lesson in Aram while living among heathen strangers. He must have learned it before leaving his father’s house and kindred, for in the darkest nights of Israel’s history, there were always some glimmerings of the true light left unextinguished. Jephthah’s brethren, being now penitent, and having returned to the worship of Israel’s God, would feel that his piety, which they formerly disliked, was one of the best qualifications for his becoming their leader in a battle, which was to be won through the aid of Israel’s God.
Made war against Israel.] The historian now returns from his digression to the point stated in ch. Judges 10:17. The Ammonites had for years made many desultory and desolating excursion into the land of Israel, but now they were collecting their forces for a general subjugation of the country. It was about this period, say some, that the Greeks made war against Troy, and after ten years took it.—Trapp.
Judges 11:6. Come and be our captain.] Because of his fame as a warrior, and also because of his loyalty to Israel’s God. קָצִין a leader in war (Joshua 10:24), and is distinguished in Judges 11:11 from רא̇שׁ, a chief in peace and war. The former word seems to refer to a temporary appointment, the latter to a permanent office; hence its importance in Judges 11:9, where רא̇שׁ is used. And the force of the statement is, “If I fight with Ammon as your temporary captain for the battle, and the Lord deliver them into my hand, then I will become your permanent head or judge, or shall I become so?” To this they agreed.
Judges 11:7. Did ye not hate me and expel me, etc.?] We see nothing very harsh or resentful in these words as some do. A great injury had been done to him in forcing him into exile, and compelling him to lead the life of a guerilla chief for these eighteen years, and the language now used is only what might be expected from a man of proper self-respect. His brethren really did the wrong, but the elders, or leading men in Gilead of that day, seemed to have concurred in the act, or at least could have prevented it.
Judges 11:8. Therefore we turn to thee now, etc.] We now come to make amends, and we not only ask thee to fight with us against the children of Ammon, but to be head or ruler over all Gilead.
Judges 11:9. And the Lord deliver them before me.] He speaks of God under his covenant name, Jehovah—not Elohim, which last refers equally to all the inhabitants of the world, but the former relates to the special covenant he had made with Israel as a redeemed people. He also looks for victory, not as coming through his own prowess or skill as a general, but as a blessing coming from Jehovah.
Shall I be your head?] Shall I become your permanent ruler or head (as explained in Judges 11:6)? Or, it will be on condition that I become your permanent head.
Judges 11:10. The Lord be witness, etc.] The enemy was at the gate, and there was no time for hesitation. They were glad to get the help of a man like Jephthah, on any terms. They are even willing to make the agreement with the solemnity of an oath, for “an oath for confirmation is to men an end of all strife.”
Judges 11:11. Uttered all his words before the Lord.] He does everything under Jehovah’s immediate inspection and sanction. He generously forgets all former grievances, and forgives as he hoped to be forgiven.
In Mizpeh.] This place from Jacob’s time had always more or less of a sacred character. There was set up the heap of stones as a witness before God, that neither Laban nor he should pass it to do the other harm (Genesis 31:49-53). It, afterwards, became the capital of Gilead. It was also one of the 48 Levitical cities given to that sacred tribe, among all the other tribes (Joshua 21:38), and it was one of the six cities of refuge (Joshua 20:8). In these verses it is spoken of as Ramoth-in-Gilead. The special presence of God was supposed to be with the tabernacle, with the ark, or with the priest officiating clothed with the ephod. This latter may have been the case here.
Judges 11:12. What hast thou to do with me?] He now speaks in name of the nation, having been chosen their captain. His first step is to try to settle the dispute peacefully, according to the law of his God (Deuteronomy 20:10). Even the Romans held that all things ought to be tried first before war.
Judges 11:13. Israel took away my land, &c.] This was a mere pretext for a quarrel. A district of fertile land lying between Arnon on the south, and Jabbok on the north, enclosed by Jordan on the west, and the wilderness on the east, did at one time belong to the Moabites, or Ammonites, or both; for being both sons of Lot and brethren, they are often spoken of as if they were but one nation (see Numbers 21:26-30). But that territory was taken from them by Sihon, king of the Amorites, so that when Israel, at their entrance into Canaan, passed along, they found it to be a part of the kingdom of Sihon, and as they conquered Sihon in turn, it naturally fell into their hands; yet, in no sense, as a portion of Moab or Ammon, but as a division of the kingdom of Sihon (Judges 5:22; Deuteronomy 3:16; Joshua 13:25). “The Arnon (rushing stream) empties itself into the Dead Sea, mid-way down on the east side (Numbers 21:13). The Jabbok (pourer) rises in the mountains of Gilead, and empties itself into the Jordan, near the city of Adam” (Joshua 3:16) (Lias).
Judges 11:14. Sent messengers again.] He was a man of robust intellect, as well as robust body, and saw through the flimsiness of the pretext in a moment.
Judges 11:15. Thus saith Jephthah.] He recapitulates all the facts bearing on the case, and shows how fully he was acquainted with all God’s past dealings towards his covenant people. Like Moses in the desert, or like David in the cave, he must have occupied much of his time in that foreign land, in meditating on the mighty acts of the Lord towards His chosen people.
Judges 11:17. Sent messengers to the King of Edom … and to the King of Moab, etc.] These peoples were descendants of Esau and of Lot, and the Israelites were forbidden to attack any of them (Deuteronomy 2:5; Deuteronomy 2:9; Deuteronomy 2:19; 2 Chronicles 20:10). So “Israel abode in Kadesh,” when these kings refused to grant them liberty to pass through. They took no step to force a passage, though they were well able to do so.
Judges 11:18. Compassed the land of Edom and of Moab.] Took a long and fatiguing journey round these territories, that they might not come within the borders of Moab nor yet of Edom (Numbers 21:4; Numbers 21:11; Numbers 21:13; Numbers 22:36; Deuteronomy 2:1-12).
Judges 11:19-20. Let us pass through thy land unto my place, etc.] Even Sihon was not attacked by Israel, but the Amorite king himself brought on the war which took place (Numbers 21:21-25; Deuteronomy 2:26-34).
Judges 11:22. They possessed all the coasts of the Amorites from Arnon to Jabbok, and from the wilderness to Jordan.] This was the territory in dispute, and Jephthah shows how it came into Israel’s possession. It was not taken by Israel from Moab, for at that time Moab had it not. Israel too showed a jealous care not to touch anything that belonged to Moab, being forbidden by Jehovah to do so. What took place before that, between the Amorites and Moab, Israel had nothing to do with—it was a piece of past history. But Israel took it from a king by whom they were attacked in war.
Judges 11:23. The Lord God of Israel hath dispossessed the Amorites, etc.] (Deuteronomy 2:32-37). The blessed and only Potentate did so. There could be no higher title to any possession than this. “The God that made the world and all things therein … determines for men the bounds of their habitation” (Acts 17:24; Acts 17:26; Daniel 4:25). At the first, “the Most High divided to the nations their inheritance” (Deuteronomy 32:8). The Lord of the whole earth (Psalms 24:1) has a right to give any part of it to whomsoever he pleaseth. The complaint now made was really a complaint against the doing of the God of Israel.
Judges 11:24. That which Chemosh thy god giveth thee.] He appeals to their own principles of action. They were accustomed to hold that what their god gave them they had the fullest right to possess, for no law was higher with them than the decision of their god. Had not Israel then the same high title to possess that which their God gave them? This was unanswerable reasoning (Deuteronomy 9:3; Deuteronomy 9:5; Deuteronomy 18:12; Joshua 3:10). Ammon and Moab got possession of the territory they then had, by forcibly driving out its previous possessors (Deuteronomy 2:10-22).
Judges 11:25. Art thou anything better than Balak, etc.?] Jephthah knew the whole history well and could reason upon it equally well. He means, art thou better than the King of Moab of that day? Yet he never disputed Israel’s title to the possession of that which they took from Sihon, when they had conquered him in battle. And if Moab’s king at the time did not find fault, why raise a dispute now after the lapse of 300 years? There was now a prescriptive right. “A title so long unquestioned, was to be presumed to be unquestionable”—(Bush). Balak did indeed hire Baalam to curse Israel, but not because he wished thereby to recover the lost portion of land, but his object was to save his crown itself and the kingdom which he possessed. Ammon and Moab went together in this nefarious attempt (Deuteronomy 23:4). They were brethren. “Moab was the more civilised and agricultural, Ammon the more fierce, Bedouin-like and marauding half of Lot’s descendants (Isaiah 15, 16; Jeremiah 48; comp. with 1 Samuel 11:2; Amos 1:13; 2 Samuel 10:1-5; 2 Samuel 12:31)”—(Fausset).
Judges 11:27. Wherefore I have not sinned against thee, &c.] I have the land by right of conquest, the same as that by which you own your own territory. I have it by the gift of our God, who is the Sovereign Proprietor of heaven and earth. And I have it by the right of long unquestioned possession.
The Lord be judge, etc.] He leaves the matter in the hands of the Sovereign “Judge of all the earth.” It is clear that throughout this chapter, Jephthah “acknowledged the Lord in all his ways,” believing that “He would direct his steps.”
Judges 11:28. Hearkened not to the words of Jephthah.] Though the reasoning was most conclusive. His purpose to fight was already fixed. It was a case of the wolf and the lamb. God hardened his heart, for He purposed to destroy him for lifting his hand against the people of God.
Judges 11:29. The Spirit of the Lord came upon Jephthah.] Already he had the spirit of grace, now he got the spirit of power (see on ch. Judges 3:10; Judges 6:34). The effect was to raise him above his natural level in courage, strength, boldness, and wisdom. This was the crowning proof that Jehovah had chosen Jephthah, and not the elders of Israel merely, to be the leader in this important crisis. It was the same as if a horn of oil had been poured on his head. It was also an indication of the fact, that victory was to come, not by natural energy or skill, “not by might, nor by power, but by my spirit saith the Lord.”
Passed over Gilead and Manasseh.] To collect an army, in Reuben, Gad, and the tribe of Manasseh east. Mizpeh of Gilead is specially mentioned as being the rendezvous for all public assemblies of the people, on the east side of Jordan. The reasons are given above under Judges 5:11. It is called Mizpeh of Gilead, to distinguish it from Mizpeh of Judah, a town about 20 miles to the south of Jerusalem (1 Samuel 7:5-7; Joshua 15:21; Joshua 15:38), but some place it in Benjamin (Joshua 18:26).
Judges 11:32. The Lord delivered them into his hands.] No account is given of the particular means employed. But when God’s hand is specially engaged, it is easy with him to set 1000 springs in operation, in the most natural way, to bring out victory. Whatever was fitted to hamper, to enfeeble, to disconcert, or strike with panic the forces of the enemy, was set agoing. Whatever was needful to encourage, to embolden, and to give fresh strength to His own people, was furnished by the God of battles. A very great slaughter followed, and twenty cities fell into the bands of the victors.
Judges 11:33. The children of Ammon were subdued, etc.] A single verse is reckoned sufficient to tell the great decision, whether the dark cloud which had hung over Israel for many years was to continue, and grow darker still, or whether light, liberty, and joy were again to visit the homes of the children of the covenant. But nearly two Chapter s are taken up with getting the people’s sins disposed of, and the arguments of the case set forth.
The word וַיִכָּנעוּ signifies greatly brought down, or laid very low. Their pride was humbled, and their strength was utterly broken; so it usually fared with those who dared to attack the people of the living God. They were not merely defeated, but the defeat became a rout, and indeed ruin. None of those who oppressed Israel, after God’s controversy with His people was closed, could lift up their heads a second time. Here the word might be translated Canaanised (Bush).
HOMILETIC REMARKS
THE EXILE LEADER, AND A GREAT TRIUMPH
I. Every man has his starting point in life fixed by God.
All do not enter on the race of life with the same advantages. Some are born king’s sons, and have the prestige of royalty at every step they take. Others are the children of parents of high rank and great wealth, to whom many doors of ease and enjoyment, as well as an honourable position in life, are thrown open. But a far larger number are born to tread more among thorns than flowers, and have to climb hard, ere they reach a respectable elevation in society. Others still are born under the shadow of reproach, and have from the first to fight their way through a strong prejudice, which it may take many years to dispel. Thus it was with Jephthah, who in early life was banned even from the society of his own brethren, because of the illegitimacy of his birth, and had at length to flee into a land of strangers. There was no blame on his part; but in God’s Providence, this cloud came over him through the sin of his parents.
Similar are the disadvantages, with which many have to contend in fighting the battle of life. How many are born with sickly constitutions, so that many things are a burden or a labour to them, which are a light exercise to others. How many are blind, or have weak eyesight from the first, or are maimed, or deformed. How many have dissolute parents, have uncomfortable homes, are clothed in rags, and see only spectacles of misery and squalor from day to day. How many have to toil hard for the bare necessaries of life, want the means of a liberal education, and have no influential friends to take them by the hand in climbing up the ladder.
In one aspect of the case, this fixing of a man’s starting point is the arrangement of God, for it is He who determines every man’s lot. Yet it is also true that “when a man’s ways please the Lord” (whatever his station in life) He not only gives him promotion, but “maketh even his enemies to be at peace with him” (Proverbs 16:7), Psalms 75:6-7.
II. Much of a man’s future in life depends on himself.
This must be taken in connection with the former remark. Jonathan was a king’s son, but he had a wicked father, and he knew from his youth that the wicked father’s son would not inherit the throne of Israel. Yet notwithstanding this blight in his early hopes, he did not quarrel with the position which God had given him, but nobly turned round and said to David, “Thou shalt be king over Israel, and I shall be next unto thee.” That honour denied him, he sought another distinction, that of being a man of strong faith in his God. Such deeds did he perform through that faith, that his name illumines some of the brightest Chapter s of the Book of God, and stands higher through all time than if he had worn a crown.
Had Jephthah sat down sullenly as an ill-fated man, complained, as an ungodly man would have done, that the fates were against him, or that God had taken a grudge against him, and begun to cherish a gloomy, perhaps a reckless and misanthropic spirit, he would never have risen in the scale in after life. Nor would Joseph have done so, if he had given way to hard thoughts of God, when cast into the pit, or sold for a slave, falsely accused, and immured within the walls of an Egyptian prison. Nor would David have risen to eminence, if, when chased like a roe among the mountains, he had lost all hope in God, and become demoralised. Every man is bound to make the most of his position, and, like the woman of Zarephath, to gather the two sticks that are left to prepare the last meal, in the faith that the covenant God will not let the barrel of meal waste, nor the cruse of oil fail, till the day that He shall send rain on the earth (1 Kings 17:12-16).
III. Disaffection in a family circle brings chastisement sooner or later.
If it were undutifulness to parents, the sentence according to the Mosaic law was most severe. It was the first commandment in the Second Table of the Law, to honour parents, and often breaches of that commandment were visited with death (Exodus 21:13; Exodus 21:17; Deuteronomy 21:18-21), or some severe penalty (Proverbs 30:17; 1 Timothy 1:9; Romans 1:30; Romans 1:32); or if disaffection break out among brethren, we have a strong illustration of the Divine scourge coming down in after years, in the case of Joseph’s brethren (comp. Genesis 37 with ch. Genesis 42:21-22). To what a humiliation had Jephthah’s brethren to submit, when, in after years, they had to journey into a far country to seek out him whom they had driven out, and implore him to come to their rescue in the day of their extremity! What earnest charges are given against brethren falling out among one another (Genesis 45:24; Matthew 20:24-28; 2 Corinthians 12:20-21; James 3:16; James 4:1, etc.)
IV. Adversity in youth is often a blessing (Lamentations 3:27-33).
The man whom God sent into Egypt to provide the staff of bread for His people in days of famine, “was sold for a slave (while yet a youth), his feet were hurt with fetters, and he was laid in irons,” etc. (Psalms 105:17-22). Joseph, the indulged child, could never have acquired the capacity of dealing with men with firmness, sagacity, and good judgment, as ruler over all the land of Egypt, had he not been taken by God’s own far-seeing hand, and set to learn hard lessons in the school of sharp affliction. David learned much during the years that his life was sought by the envious king of Israel, and also while he was in the cave of Adullam, and living actually in the very country of the Philistines. Jacob, Moses, and others, would never have been the men whom they became, had they not been well schooled in adversity, at the beginning of their public life. Many have had reason to say, “It was good for me that I was afflicted.”
Jephthah, too, led by the kind hand of God’s Providence, was taught to “scorn delights, and live laborious days” in his early youth, little knowing at the time, that he was thus really being sent to school, to learn lessons which he could learn so well in no other way, and which were essential to fit him for the great work marked out for him to perform, and the high position he was to occupy in God’s Church in after years.
V. The righteous and the wicked are often compelled to live together in this world.
When driven from his home in Gilead, Jephthah appears to have gone to his mother’s country in Aram, or that part of Syria, which is just across the boundary line from Israel, in the north-east. It was a land of idols, yet Jephthah had lived long enough in Israel to acquire a considerable knowledge of Israel’s God, and no truth makes so deep an impression on the heart that really receives it, as this truth. So he still lived an Israelite, while surrounded by idolaters. Men came around him whom he did not care to seek, and with whose spirit he had no sympathy—men who were unprincipled in character, and abandoned in their conduct, but who, being outlaws, like himself, and in need of a captain, were attracted by the robust strength and imperial bearing of this stalwart Gileadite. They would naturally also acknowledge him all the more readily, as he belonged to what was reckoned a good family in Manasseh, and already some favourable rumours were heard, respecting his feats in arms against the neighbouring nations.
Thus was Jephthah compelled to live with many men who “had no fear of God before their eyes.” On his part, to have a following was a necessity, both, like David, as a protection for his person, and also as a means of fighting the battles of his country and his God. Thus did David (1 Samuel 22:2, etc.; 1 Samuel 23:1-5; 1 Samuel 27:8-9). Besides, Jephthah, like David, was not in a position to choose his company. Idolaters were round him on all sides. These exiles, if they were, or if most of them were, desperadoes, were still the only human beings he could associate with. He would have required to have “gone out of the world,” if he had determined to keep free of the company of the wicked altogether (1 Corinthians 5:9-10). That Jephthah should have consented to act with these men, was not a matter of preference or of choice, but of pure necessity. If this is not expressly stated, it is at least as fair an inference as any other, and harmonises well with his general character.
While a good man is on earth, he will always have something in his surroundings, to remind him that he is in the enemy’s country, that it is earth and not heaven. While the people of God are yet only travelling in the wilderness, “a mixed multitude” travel step by step with them. But when they come to cross Jordan, only the circumcised shall be allowed to enter Canaan. There they shall have only their “own company.” Here we must act as far as possible by the rule, “Thou shalt not plough with an ox and an ass together.” When it is a matter of desire, our prayer should be: “Gather not my soul with sinners.” But when necessity leads us to perform the duties of life in company with the wicked, our prayer should be, “lead us not into temptation, but deliver us from evil.”
VI. The same actions may be good or evil, as they are done from right or wrong motives.
If Jephthah and his followers were exiles, or outlaws, the force of their circumstances in such an age, would naturally lead them to act as adventurers. That they made raids in different directions, or prosecuted this kind of life more or less, seems to be implied in the statement, “they went out with him.” To the followers, mere pillage or robbery would doubtless be the chief impelling motive, or, we may add to that, the love of adventure. But to a man of conscience like Jephthah, the guiding motive would be, to do battle against the enemies of Jehovah, and to give suitable recompense for all the wrongs they had done to his people. All the nations were of this category, so that wherever he turned, the same rule of action would hold good (see Crit. Notes on Judges 5:3). Thus the same action was to Jephthah the fulfilment of a sacred duty, while to his followers, it was an action of robbery and brigandage. It is also important to remember, that the whole of these heathen lands, north and south, east and west, were gifted to Israel, and the destruction of their inhabitants was appointed to God’s people as a duty to be fulfilled. All this would be present to the mind of Jephthah, and give another and totally opposite complexion to the acts, from that which they had in the case of his associates, who did what they did as mere plunderers.
In like manner, any offering made to God, good in itself, may become an abomination, when the motives in the heart are those of hypocrisy, or otherwise displeasing to God (Proverbs 15:8; Isaiah 1:11-15). The kiss of salutation, in the way of acknowledging each other as Christian brethren, was well-pleasing to God, but the kiss of Judas in betraying his Master was diabolically bad. To eat flesh that had been offered to idols, was, to an enlightened Christian, nothing more than the means of good nourishment, and most lawful to do, but to eat such, in the presence of one whose conscience felt such an act to be a stumbling-block to his faith, was positively sinful.
VII. God’s choice of instruments to do His work often appears singular in the estimation of men.
Who could have looked for any good thing coming out of the land of Tob—a land beyond the boundary of Israel, and where idolatry was universal? Who could have supposed that the illegitimate son of Gilead’s family, whose mother was a heathen and a stranger to Israel’s God, and who himself in early boyhood was shunned and scowled upon by all the family circle, and was at length so persecuted at home, that he was obliged to take refuge in a foreign land—who could have supposed, that he should become one day the only man, among all the thousands of Israel, that was found qualified to occupy the post of Judge in Israel, and Leader of the hosts of the Lord against the invasion of the enemy. Truly, this was a rose springing up among thorns—staunch loyalty to Jehovah’s name amid surrounding treason, like that of the few solitary faithful ones in Sardis, whose undefiled garments do not escape the notice of Him, who walks in the midst of the seven golden candlesticks (Revelation 3:4). God saw the affliction of his boyhood, and made him a child of His grace. Having begun the good work, He keeps him by his mighty power through faith against all the temptations of the wicked (Revelation 3:10). Thence Jephthah, when called for to do God’s work, is found to be a man of decided piety. Despised by all around him, with a ring of marauders hailing him as their captain, and an exile from his people and home, this man seemed little likely to be of any use to the church of God in his generation. But “God seeth not as man seeth.” Under the unpromising exterior, He beheld the germ of a thoroughly religious character, and in His holy Providence He made “the last first, and the first last.” Jephthah’s name went down into the Book of God’s remembrance, and that of the Church’s remembrance, as a good name (Hebrews 11:32), a pearl among dross, a child of God among children of the wicked one.
How like is this picture to that of Jephthah’s great antitype, who was “despised and rejected of men, a man of sorrows and acquainted with grief,” yet in due time was exalted to be “the man of God’s right hand.” “The stone which the builders rejected became the head of the corner.”
It illustrates also the difference between God’s estimation and man’s estimation of human character (1 Samuel 16:6-12; Luke 7:37; Luke 7:50; James 4:4; Mark 12:41, &c.; Luke 16:15; Hebrews 11:38-39).
VIII. God’s wisdom and love in seeming to forget His people’s sufferings.
For the larger part, if not the whole, of the 18 years of the enemy’s oppression, and perhaps longer still, did Jephthah remain in the land of his exile. It must have seemed to him long, very long, to be deprived of having any fellowship with God’s people in their religious exercises, and he must often have prayed very earnestly for a restoration of his captivity in language similar to that of Psalms 42. It must have seemed as if God had forgotten His word (Psalms 119:49). And so have others of God’s people often felt (Psalms 74:1; Psalms 74:10-11; Psalms 77:7-10). The children of Abraham were kept for more than two generations in the iron furnace in Egypt, yet all the while the Divine pity was felt, and kept looking down with intense sympathy on the scene presented. “I have seen, I have seen the affliction of my people, and I have heard their groaning, and am come down to deliver them.” Wisdom and love were at work all the time, deciding the best time and mode of deliverance.
But in Jephthah’s case, as in David’s, the long delay previous to his great public work was needed, to build up a character suitable to the greatness of that work. The seven or more years of David’s wanderings among wildernesses, and pits, and caves, and mountains, and valleys, were well occupied in the bringing forth of those clear crystal effusions of a pious heart, which we find in many of the precious Psalms. There is the 63rd for example; we have to thank the wilderness of Judah for that. To his flight beyond Jordan, and its long continuance we owe the 42nd. To his narrow escape from Saul, we owe the 57th; and to his danger when among the Philistines we owe the 56th; so with others. What a loss to the Church of God in all ages, not to have had these genuine outpourings of a pious heart, in the midst of overwhelming troubles. Hence the far-seeing wisdom and love of God, that arranged such a course of life for David.
Thus it was with Jephthah. His many years in the land of Tob, we verily believe he spent more in intercourse with his God, than with his associates in adversity. It would be a relief to him to ponder over from day to day the marvellous history, which Moses and Joshua had left behind them of God’s mighty acts of love, and power on behalf of His people; in proof of which, we have a specimen of the accuracy and fulness of his knowledge, in his reasoning with the King of Ammon. Little is indeed recorded, but when it is so, we are to take it, that that little is but a specimen of more that might have been given.
IX. It is wise to make the best of one’s circumstances, however adverse.
Many would have said, in his circumstances, that it was of no use to try to do anything to better one’s position, or even to do anything for the glory of God, and the good of His church. But this man of faith improved such opportunities as he had, and gained such a name for zeal in vindicating the cause of Jehovah, and such fame as a warrior in the field, that all eyes were turned to him in the day of Israel’s distress. He was the first who dared to attack the Ammonites on this occasion, and, according to a public resolution come to, he was chosen to be the captain of Israel’s army (ch. Judges 10:18).
X. How legible the records of Scripture history are, compared with those of profane history.
How clear and distinct in every line is the account here given of what took place in Jephthah’s days! Yet this is supposed to be about the time of the Trojan war, ending in the overthrow of that famous town by the Greeks. That is reckoned to be about the dawn of general history outside the Bible; and yet even that is so much under a haze, that it is difficult to say how much of the account is truth, and how much is fable. Even before this time, as far back as the days of Moses, the ink seems yet scarcely dry on the page (if the expression might be allowed), everything being so fresh and legible, while all profane records, even of a date less remote, seem covered with lichen, or are musty and moth-eaten.
XI. The unwisdom of despising anyone in the day of prosperity.
The brethren of Jephthah were foolish enough to do this, and lived afterwards bitterly to lament it. God has so dovetailed society together, and made one part so necessary to another (as in the case of the human body), that in many cases, that member of it whom we think we may frown upon or injure at pleasure, may turn out at another time to be a most valuable auxiliary. God has it all arranged in His plan, that now one, now another, of our fellow creatures, shall serve us materially at certain points of our history, and as we do not know who these persons are, our wisdom is to despise no one, but live in amity and peace with all. This is only in conformity with the great law, “Thou shalt love thy neighbour as thyself.” Jephthah might be base in the estimation of his brethren, but the day came round, when both they and the brethren of Joseph found it was a capital error to despise their brother. “Base things of the world, and things which are not, hath God chosen to bring to nought things that are.” “Kings often despise their soldiers, until such times as their crowns begin to hang on the one side of their heads.”—[Trapp.]
A good many years ago, a young man who had been brought up in a religious family circle in Scotland, went out to India to join the army there. He took with him all the peculiarities of the somewhat antiquated and austere school of religion in which he had been trained, including not only the practice of prayer and reading of the Scriptures twice a day, and his strict observance of the Lord’s Day, but also such matters as the great length of his prayers, the blessing asked before meat, and the thanks returned after it being also of unusual length, the quaint nature of the language used, and the quaint tone in which it was spoken, his manifold scruples of conscience to joining with his comrades in any practice, important or unimportant, which he thought to be wrong, with many other points of a similar character. These soon drew down upon him a storm of ridicule from the officers of the regiment to which he belonged. He became the butt of innumerable taunts and jeers, his religious profession was treated with constant derision, and every day for years the artillery of reproach was more or less directed against him. In silence and in meekness he endured it all. After some years, a dreadful plague broke out in the camp. Many were laid low and many died. So virulent was the nature of the malady, that none had the courage to approach the victims to supply them with the means of healing. Now was the opportunity for the man of prayer. Fearlessly he entered the area where death was doing its work. He alone day after day stood at the bedsides of the dying, doing the duty of physician, nurse, and chaplain; and he alone had the courage to prepare the dead for a decent sepulture. At length the plague was stayed, and he who formerly had been the object of so much insult and mockery now rose to the rank of a hero. No man was so highly honoured. The last became first, and he was promoted at once from the rank of cadet to that of captain. A prayer meeting under his auspices was opened, which soon became numerously attended, and ere long a second meeting was opened, the culmination of which was, that a revival of religion took place amid signal marks of the Divine blessing. “Them that honour me I will honour.”
XII. Confession is better than prevarication (Judges 11:7-8).
It is nobler to confess at once frankly we have done wrong, and are come to make amends, than to begin partly to deny and partly to palliate, the unworthy act of days gone by (Proverbs 28:13; Genesis 32:31-32; with Genesis 42:21-22; 1 Kings 18:17-18).
XIII. A pious character formed diligently in secret will sooner or later be justified openly.
Whatever men’s first impressions might be about this young man who was banished from his home, when God’s time came for a revelation of his true character, there could be no mistake about the spirit of loyalty to his God which he had cultivated, when there was no eye upon him. He began by not fighting with his brethren, but acknowledged the disadvantage arising from his birth (Deuteronomy 23:2). He submitted to lead the life of an adventurer. He did not worship strange gods in a heathen land. Afterwards, when it was in his power, he did not take revenge on his brethren by refusing to agree to their requests. He looked for all success as coming only from the God of Israel. The fight he entered into with Ammon was only for the glory of the God of Israel, and not for showing his own prowess. He puts the whole transaction before God in prayer, and by a solemn service, ere he takes a single step in carrying out his mission. All these and other points come out at last in connection with this man’s character, and show how high it stood with God (Proverbs 4:18; Job 17:9; Acts 7:35-38; 1 Samuel 17:34-37).
XIV. To look for God’s presence and blessing in all our work is the sure way to success (Judges 11:10-11).
He acknowledges that all victory comes, not through his prowess or skill, but solely from the God of Israel; and he seems to hint that now, when the people are truly mourning for their sins, there was a good hope that God Would deliver the enemy into their hands. This spirit of Jephthah is yet more clearly shown by his “uttering all his words before the Lord in Mizpeh.” In every step he took in so solemn a transaction he called God to witness. David did this continually, and Jephthah, like David, has prospered whithersoever he went. “I have set the Lord always before me” is the proper rule of guidance for every good man (Proverbs 3:6; Psalms 37:5-6; Psalms 80:16-17).
XV. It is better to go round about to do what is right, than to go straightforward to do what is wrong.
To have gone straightforward through either Edom or Moab forcibly, on their way to the promised land, would have been for Israel the practical breach of a Divine command, for God had given the one territory to the children of Esau for an inheritance, and the other in like manner to the children of Lot. There are many things in life, where it would save us much trouble if we could get at them directly, instead of having to make a wide detour to the right hand or the left. Israel made a long journey to keep by the right (Deuteronomy 2:5-9).
XVI. Past history is full of instruction for the actors in the present (Judges 11:16-27; Romans 15:4; 1 Corinthians 10:11).
XVII. When God appoints a man to do a special work, He gives him special qualifications for it.
He sends none a warfare on their own charges. “The Spirit of the Lord came upon Jephthah.” This was done specially to endow him with every gift and grace that he might require for the fulfilment of his arduous work. Thus was Joshua endowed (Joshua 1:5; Joshua 1:7). Jeremiah (ch. Judges 1:17-19). David (Psalms 71:16), and even the Messiah Himself (Isaiah 61:1; Isaiah 11:2-3).