Judges 11:2
And Gilead's wife bore him sons who grew up, drove Jephthah out, and said to him, "You shall have no inheritance in our father's house, because you are the son of another woman."
Gilead’s wife bore him sons
This phrase introduces the legitimate offspring of Gilead, highlighting the cultural and familial dynamics of ancient Israel. In Hebrew society, lineage and inheritance were crucial, and the sons born to a man's wife were considered rightful heirs. The Hebrew word for "bore" (יָלַד, yalad) emphasizes the natural process of childbirth, underscoring the legitimacy and societal acceptance of these sons. This sets the stage for the conflict with Jephthah, who, despite being a son of Gilead, is marginalized due to his mother's status.

when they were grown up
The phrase indicates a passage of time and the maturity of Gilead's sons. In the Hebrew context, reaching adulthood meant assuming responsibilities and rights, including decisions about family inheritance. The Hebrew word for "grown up" (גָּדַל, gadal) implies not just physical growth but also an increase in authority and influence within the family structure. This maturity gives them the power to act against Jephthah, reflecting the societal norms where adult sons could assert control over family matters.

they drove Jephthah away
This action reflects the harsh realities of familial rejection and the social stigma associated with illegitimacy. The Hebrew verb used here (גָּרַשׁ, garash) means to drive out or expel, indicating a forceful and deliberate act. This expulsion highlights the tension between cultural norms and personal relationships, as Jephthah, despite being a son of Gilead, is cast out due to his mother's status. It underscores the theme of rejection and the struggle for identity and acceptance.

saying, 'You shall have no inheritance in our father’s house'
This declaration is a legal and social pronouncement, denying Jephthah any claim to his father's estate. Inheritance laws in ancient Israel were deeply rooted in maintaining family lineage and property within the legitimate family line. The Hebrew word for "inheritance" (נַחֲלָה, nachalah) signifies not just property but also the continuity of family heritage. This denial is a profound rejection, stripping Jephthah of his rights and identity within his father's house.

because you are the son of another woman
This phrase reveals the root of Jephthah's rejection: his mother's status as "another woman." The Hebrew term used here (אִשָּׁה אַחֶרֶת, ishah acheret) implies a woman outside the covenant of marriage, often translated as a concubine or a prostitute. This societal stigma is a powerful force, dictating Jephthah's exclusion despite his paternal lineage. It highlights the rigid social structures and the challenges faced by those born outside traditional family norms, setting the stage for Jephthah's later rise as a leader despite his marginalized beginnings.

Persons / Places / Events
1. Jephthah
A mighty warrior and the son of Gilead, born to a prostitute. He was rejected by his half-brothers and driven away from his home.

2. Gilead
The father of Jephthah, who had sons with his wife. His name is also associated with the region where these events took place.

3. Gilead’s Wife
The mother of Jephthah's half-brothers, who bore legitimate sons to Gilead.

4. Jephthah’s Half-Brothers
The sons of Gilead’s wife, who rejected Jephthah and denied him an inheritance.

5. The Land of Gilead
A region east of the Jordan River, significant in Israel's history and the setting for this account.
Teaching Points
Rejection and God's Purpose
Even when rejected by family or society, God can have a significant purpose for our lives. Jephthah's rejection did not prevent him from being used by God.

The Impact of Family Dynamics
Family relationships can deeply affect our lives, but they do not define our ultimate destiny. Trust in God's plan beyond familial acceptance.

Inheritance and Identity
Our true inheritance is not earthly but spiritual. As believers, our identity and inheritance are found in Christ, not in human lineage or acceptance.

God's Use of the Outcast
God often uses those who are marginalized or rejected by society to accomplish His purposes, demonstrating His power and grace.

Forgiveness and Reconciliation
The account encourages us to seek reconciliation and forgiveness within our families, reflecting God's heart for unity and peace.
Bible Study Questions
1. How does Jephthah's rejection by his family reflect similar experiences in your life, and how can you find comfort in God's purpose for you?

2. In what ways does the account of Jephthah challenge you to reconsider the importance of earthly inheritance versus spiritual inheritance?

3. How can the account of Jephthah inspire you to respond to rejection or marginalization in a way that honors God?

4. What steps can you take to promote forgiveness and reconciliation in your family, following the biblical model?

5. How does Jephthah's inclusion in Hebrews 11 encourage you to trust in God's plan for your life, even when circumstances seem unfavorable?
Connections to Other Scriptures
Genesis 21
The account of Ishmael and Isaac, where Ishmael is sent away, parallels Jephthah's rejection, highlighting themes of inheritance and family conflict.

Luke 15
The parable of the Prodigal Son, which contrasts with Jephthah's account, emphasizes themes of rejection and acceptance within a family.

Hebrews 11
Jephthah is mentioned in the "Faith Hall of Fame," showing that despite his rejection, he was used mightily by God.
The Shaping Influences of LifeA.F. Muir Judges 11:1-3
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
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
Bare, Beareth, Birth, Bore, Cast, Drove, Family, Father's, Gilead, Gilead's, Grew, Grow, Grown, Heritage, Inherit, Inheritance, Jephthah, Saying, Sons, Strange, Thrust, Wife, Wife's
Dictionary of Bible Themes
Judges 11:2

     5681   family, nature of

Judges 11:1-2

     5657   birthright

Judges 11:1-11

     7266   tribes of Israel

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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