Giudici 11:8 Commento

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).

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.

And the elders of Gilead said unto Jephthah,.... In reply to his objection: therefore we turn again unto thee now; being sensible of the injury they had done him, and repenting of it, of which their return to him was an evidence; it being with this view to remove the disgrace and dishonour that had been cast upon him, by conferring such honour on him, as to be their chief ruler: that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead; the end of their coming to him was not only to bring him back with them to his own country, and to fight against the Ammonites, and the defence of it, but to be the sole governor of it; not of all Israel, but of the tribes beyond Jordan, which inhabited the land of Gilead: more than this they could not promise, though he afterwards was judge over all Israel, notwithstanding there was a law in Israel, that no spurious person should enter into the congregation, or bear any public office; so it was a law with the Athenians (i), that unless a man was born of both parents citizens, he should be reckoned spurious, and have no share in the government, see Jdg 11:2. (i) Aelian. Var. Hist. l. 6. c. 10. l. 13. c. 24. "Suidas in voce"

JEPHTHAH. (Jdg 11:1-3) Jephthah--"opener." son of an harlot--a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note. Gilead begat Jephthah--His father seems to have belonged to the tribe of Manasseh (Ch1 7:14, Ch1 7:17).

Jephthah Elected as Prince; Negotiations with the Ammonites; Victory, Vow, and Office of Judge - Judges 11-12:7 (Note: On the nature of the sources from which the author drew this tolerably elaborate history of Jephthah, all that can be determined with certainty is, that they sprang from some contemporary of this judge, since they furnish so clear and striking a picture of his life and doings. Bertheau's hypothesis, that the section extending from Jdg 11:12 to Jdg 11:28 is founded upon some historical work, which is also employed in Num 21; Deut 2:1-3:29, and here and there in the book of Joshua, has really no other foundation than the unproved assumption that the Pentateuch and the book of Joshua were written towards the close of the period of the kings. For the marked agreement between Jephthah's negotiations with the king of the Ammonites concerning the possession of the land to the east of the Jordan, and the account given in the Pentateuch, especially in Num 20-21, may be explained very simply and very perfectly, on the supposition that the author possessed the Pentateuch itself. And the account which is wanting in the Pentateuch, namely, that Israel petitioned the king of Moab also for permission to go through his land (Jdg 11:17), may have bee added from oral tradition, as those glorious victories gained by Israel under Moses were celebrated in verse by contemporaneous poets (see Num 21:14, Num 21:17, Num 21:27); and this certainly contributed not a little to keep alive the memory of those events in the nation for centuries long.)

The elders replied, "Therefore (לכן, because we have formerly done thee wrong) we have now come to thee again to make thee our head, if thou comest with us and fightest against the Ammonites." The clauses והלכתּ, ונלהמתּ, and והיית, which are formally co-ordinate, are logically to be subordinated to one another, the first two expressing the condition, the third the consequence, in this sense, "If thou go with us and fight, ... thou shalt be head to us, namely, to all the inhabitants of Gilead," i.e., to the two tribes and a half on the east of the Jordan.