Judges 11:15
to tell him, "This is what Jephthah says: Israel did not take away the land of Moab or of the Ammonites.
He said
This phrase introduces the response of Jephthah, a judge of Israel, to the king of the Ammonites. The Hebrew root for "said" is "אָמַר" (amar), which is often used to denote a formal declaration or proclamation. In this context, it signifies the authoritative and deliberate nature of Jephthah's reply, emphasizing his role as a leader and spokesperson for Israel.

This is what Jephthah says
Jephthah, whose name means "he opens" or "whom God sets free," is a significant figure in the Book of Judges. His background as the son of a harlot and a mighty warrior highlights God's use of unexpected individuals to fulfill His purposes. This phrase underscores the importance of Jephthah's words as divinely inspired and authoritative, reflecting his role as a judge chosen by God to deliver Israel.

Israel did not take
The phrase "did not take" is crucial in understanding the historical and theological context of the narrative. The Hebrew verb "לָקַח" (laqach) means "to take" or "to seize." Jephthah is asserting that Israel did not act aggressively or unjustly in acquiring the land, countering the Ammonite king's accusations. This highlights the theme of divine providence and justice, as Israel's possession of the land was not through human conquest but through God's promise and guidance.

the land of Moab
Moab, located east of the Dead Sea, was a nation with historical ties to Israel, as both descended from Lot, Abraham's nephew. The mention of Moab serves to clarify that Israel respected the boundaries set by God, as seen in Deuteronomy 2:9, where God commands Israel not to harass Moab. This respect for divine boundaries underscores Israel's obedience to God's commands and the legitimacy of their territorial claims.

or the land of the Ammonites
The Ammonites, like the Moabites, were descendants of Lot and had a complex relationship with Israel. The Hebrew term for Ammonites, "עַמּוֹן" (Ammon), reflects their identity as a distinct people group. Jephthah's assertion that Israel did not take their land emphasizes the historical accuracy and righteousness of Israel's actions. It also highlights the theme of divine justice, as God had explicitly instructed Israel not to disturb the Ammonites (Deuteronomy 2:19).

Persons / Places / Events
1. Jephthah
A judge of Israel, known for his leadership and vow. He was a Gileadite and the son of a prostitute, which initially led to his rejection by his family. He later became a leader and deliverer of Israel against the Ammonites.

2. Israel
The nation chosen by God, consisting of the descendants of Jacob. At this time, they were in conflict with the Ammonites over territorial disputes.

3. Moab
A neighboring nation to Israel, descended from Lot. The land of Moab was not taken by Israel during their conquest, as God had instructed them not to disturb Moab.

4. Ammonites
A people descended from Lot, like the Moabites. They were in conflict with Israel over land, claiming that Israel had taken their territory during the Exodus.

5. Gilead
A region east of the Jordan River, where Jephthah was from. It was a significant area during the time of the Judges.
Teaching Points
Understanding God's Commands
Jephthah's response highlights the importance of knowing and adhering to God's instructions. We should seek to understand God's will through His Word and apply it in our lives.

Resolving Conflicts with Truth
Jephthah uses historical truth to address the Ammonite claims. In our conflicts, we should rely on truth and integrity rather than deceit or aggression.

God's Sovereignty Over Nations
The passage reminds us that God is sovereign over all nations and their boundaries. We should trust in His plans and purposes, even when they are not immediately clear to us.

Leadership and Humility
Despite his background, Jephthah rises to leadership through God's providence. This teaches us that God can use anyone for His purposes, regardless of their past.

Faithfulness in Adversity
Jephthah's faithfulness in a difficult situation encourages us to remain steadfast in our faith, trusting that God will guide us through challenges.
Bible Study Questions
1. How does Jephthah's understanding of Israel's history influence his response to the Ammonites, and what can we learn from this about the importance of knowing our spiritual heritage?

2. In what ways does Jephthah's leadership reflect God's ability to use unlikely individuals for His purposes, and how can this encourage us in our own lives?

3. How does the conflict between Israel and the Ammonites illustrate the importance of resolving disputes with truth and integrity?

4. What does this passage teach us about God's sovereignty over nations and their boundaries, and how can this understanding impact our view of current global events?

5. How can we apply the principles of faithfulness and reliance on God's Word, as demonstrated by Jephthah, in our personal challenges and conflicts?
Connections to Other Scriptures
Numbers 21
This chapter provides background on Israel's journey and the lands they passed through, including the territories of Moab and Ammon. It clarifies that Israel did not take land from Moab or Ammon, supporting Jephthah's claim.

Deuteronomy 2
God instructs Israel not to harass Moab or Ammon, as their lands were given to them by God. This reinforces the legitimacy of Jephthah's argument.

Genesis 19
The origins of Moab and Ammon are found here, as they are descendants of Lot. This connection highlights the familial ties and historical context of the conflict.
Different Views Held as to Jephthah's VowL. H. Wiseman, M. A.Judges 11:1-33
JephthahW. G. Blaikie, D. D.Judges 11:1-33
Jephthah's VowT. Taylor, D. D.Judges 11:1-33
Why are Ye Come unto Me Now When Ye are in Distress?J. Parker, D. D.Judges 11:1-33
The Model DiplomatistA.F. Muir Judges 11:12-28
People
Abel, Ammonites, Amorites, Balak, Chemosh, Israelites, Jephthah, Manasseh, Sihon, Zippor
Places
Abel-keramim, Ammon, Arnon, Aroer, Edom, Egypt, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Minnith, Mizpah, Moab, Red Sea, Tob
Topics
Ammon, Ammonites, Bene-ammon, Didn't, Jephthah, Moab, Says, Sons, Thus
Dictionary of Bible Themes
Judges 11:13

     4260   rivers and streams

Library
Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Of Vows. The Miserable Entanglements Caused by Vowing Rashly.
1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows. 2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires. 3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy. 4. Third point to be
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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