Judges 11:26
For three hundred years Israel has lived in Heshbon, Aroer, and their villages, as well as all the cities along the banks of the Arnon. Why did you not take them back during that time?
For three hundred years
This phrase emphasizes the significant period during which Israel had occupied the land. The number "three hundred" is not just a chronological marker but also a testament to the enduring presence and establishment of the Israelites in the region. In the Hebrew context, the number three often symbolizes completeness or divine perfection, suggesting that the Israelites' claim to the land was divinely sanctioned and complete. Historically, this period reflects the time from the conquest under Joshua to the judgeship of Jephthah, indicating a long-standing settlement that should have been recognized by surrounding nations.

Israel has lived
The Hebrew word for "lived" (יָשַׁב, yashab) implies more than just residing; it suggests a settled, established presence. This term is often used in the Old Testament to denote a sense of dwelling with permanence and stability. The use of this word underscores the legitimacy of Israel's claim to the land, as they were not mere sojourners or temporary occupants but had built a life and community there.

in Heshbon and its villages
Heshbon was a significant city in the territory of the Amorites, which Israel captured under Moses' leadership. The mention of "its villages" indicates the broader region surrounding the city, suggesting a comprehensive occupation. Archaeologically, Heshbon has been identified with modern-day Tell Hesban, where excavations have revealed layers of occupation that align with biblical narratives. This supports the historical claim of Israelite settlement in the area.

in Aroer and its villages
Aroer was another key city located on the northern edge of the Arnon Gorge. The inclusion of "its villages" again highlights the extent of Israelite settlement. Aroer served as a strategic location for controlling the surrounding region. The historical and geographical context of Aroer further solidifies the argument that Israel had a legitimate and long-standing presence in these territories.

and in all the cities along the banks of the Arnon
The Arnon River served as a natural boundary and was a significant geographical feature in the region. The phrase "all the cities" suggests a comprehensive occupation and control of the area, reinforcing the idea of a well-established Israelite presence. This claim is not just about isolated cities but an entire network of settlements, indicating a robust and organized society.

Why did you not retake them during that time?
This rhetorical question challenges the Ammonites' claim to the land. It implies that if the Ammonites had a legitimate claim, they would have acted within those three hundred years to reclaim the territory. The question underscores the weakness of the Ammonite argument and highlights the justice of Israel's position. From a theological perspective, it suggests divine providence in maintaining Israel's hold on the land, as no successful challenge was mounted during that extensive period. This reflects a broader biblical theme of God's sovereignty and protection over His chosen people.

Persons / Places / Events
1. Jephthah
A judge of Israel, known for his leadership and vow. He is the central figure in this chapter, negotiating with the Ammonites.

2. Ammonites
A group of people who were in conflict with Israel over territorial claims. They demanded the return of lands they believed were taken by Israel.

3. Heshbon
A significant city in the territory disputed by the Ammonites and Israelites. It was a former Amorite city conquered by Israel.

4. Aroer
Another city mentioned in the territorial dispute, located near the Arnon River.

5. Arnon River
A geographical boundary that played a crucial role in the territorial disputes between Israel and its neighbors.
Teaching Points
Historical Context Matters
Understanding the historical context of territorial disputes helps us appreciate the complexities of biblical accounts and God's providence in history.

God's Faithfulness Over Time
The 300-year period mentioned highlights God's enduring faithfulness to Israel despite their frequent disobedience.

Resolving Conflicts with Wisdom
Jephthah's approach to resolving the conflict with the Ammonites through dialogue and historical evidence is a model for addressing disputes today.

Trust in God's Promises
The Israelites' possession of the land was based on God's promises. Believers today can trust in God's promises for their lives.

The Importance of Stewardship
The Israelites' long-term occupation of the land underscores the importance of stewardship over what God has entrusted to us.
Bible Study Questions
1. How does Jephthah's use of historical evidence in his negotiation with the Ammonites inform our approach to resolving conflicts today?

2. In what ways does the 300-year occupation of the land by Israel demonstrate God's faithfulness, and how can this encourage us in our personal faith journey?

3. How do the events in Judges 11:26 connect with God's promises to Israel in earlier scriptures, and what does this teach us about the continuity of God's plan?

4. What lessons can we learn from Jephthah's leadership style, and how can we apply these lessons in our roles within our communities or churches?

5. Considering the importance of stewardship seen in Israel's occupation of the land, how can we better steward the resources and responsibilities God has given us?
Connections to Other Scriptures
Numbers 21:21-31
Provides background on Israel's conquest of the Amorite lands, including Heshbon, under Moses' leadership.

Deuteronomy 2:24-37
Details God's command to Israel to take possession of the land of the Amorites, reinforcing the legitimacy of Israel's claim.

Joshua 13:15-23
Describes the allocation of the conquered lands to the tribes of Israel, including the areas mentioned in Judges 11:26.
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
Along, Arnon, Aroer, Aro'er, Banks, Borders, Cities, Coasts, Daughter-towns, Delivered, Didn't, During, Dwelling, Dwelt, Heshbon, Hundred, Israel's, Occupied, Recover, Retake, Settlements, Sides, Surrounding, Towns, Villages, Wherefore, Within
Dictionary of Bible Themes
Judges 11:24

     8769   idolatry, in OT

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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