Judges 11:7
Jephthah replied to the elders of Gilead, "Did you not hate me and expel me from my father's house? Why then have you come to me now, when you are in distress?"
But Jephthah replied
The name "Jephthah" in Hebrew is יִפְתָּח (Yiphtach), meaning "he opens" or "whom God sets free." Jephthah's response is significant as it reflects his awareness of his past rejection and the irony of his current situation. His reply is not just a personal retort but a reflection of the human condition where those once marginalized are often sought after in times of need. This highlights the theme of redemption and the unexpected ways God can use those who have been cast aside.

to the elders of Gilead
The "elders of Gilead" were the leaders or tribal heads of the region of Gilead, a mountainous area east of the Jordan River. Historically, elders were respected figures responsible for making decisions and leading the community. Their approach to Jephthah underscores a desperate situation, as they seek help from someone they previously rejected. This interaction illustrates the dynamics of leadership and the necessity of humility and reconciliation in times of crisis.

Did you not hate me
The word "hate" in Hebrew is שָׂנֵא (sane), which can imply intense dislike or rejection. Jephthah's question is rhetorical, reminding the elders of their previous animosity towards him. This phrase emphasizes the theme of forgiveness and the challenge of overcoming past grievances. It also serves as a reminder of the human tendency to judge and reject based on circumstances rather than character.

and expel me from my father’s house?
The act of expelling Jephthah from his father's house was a significant rejection, as family and inheritance were central to identity and security in ancient Israelite culture. This phrase highlights the severity of his ostracism and the social and emotional impact of being cast out. It also sets the stage for understanding Jephthah's motivations and the depth of his response to the elders' request.

So why then have you come to me now
This question underscores the irony and desperation of the elders' situation. The phrase "come to me now" indicates a change in circumstances that forces the elders to seek help from the one they previously rejected. It reflects the broader biblical theme of God's providence and the unexpected ways He orchestrates events for His purposes.

when you are in distress?
The word "distress" in Hebrew is צָרָה (tsarah), meaning trouble or adversity. This phrase highlights the elders' urgent need and the dire situation they face. It serves as a reminder of how God often uses difficult circumstances to bring about reconciliation and redemption. The elders' distress becomes a catalyst for change, illustrating how God can use even the most challenging situations for His glory and the good of His people.

Persons / Places / Events
1. Jephthah
A mighty warrior and the son of Gilead, born to a prostitute. He was rejected by his family and the elders of Gilead but later called upon to lead them against the Ammonites.

2. Elders of Gilead
Leaders of the region of Gilead who initially rejected Jephthah but later sought his help in their time of need.

3. Gilead
A region east of the Jordan River, known for its balm and rugged terrain. It was the home of Jephthah and the place where the elders sought his leadership.

4. Ammonites
A neighboring nation that oppressed Israel, prompting the elders of Gilead to seek Jephthah's help.

5. Rejection and Reconciliation
The event of Jephthah being rejected by his family and later being sought after for his leadership skills highlights themes of rejection and reconciliation.
Teaching Points
Rejection Can Lead to God's Purpose
Jephthah's rejection by his family did not prevent God's plan for his life. God can use our past rejections to prepare us for future purposes.

God Uses the Unlikely
Jephthah, despite his background, was chosen by God to deliver Israel. God often uses those whom the world considers unlikely or unworthy.

Forgiveness and Reconciliation
Jephthah's willingness to lead the people who once rejected him demonstrates the power of forgiveness and reconciliation in God's plan.

Seeking God in Distress
The elders of Gilead turned to Jephthah in their distress, reminding us to seek God's guidance and help in our times of need.

Leadership and Responsibility
Jephthah's account teaches us about the responsibilities that come with leadership and the importance of seeking God's wisdom in making decisions.
Bible Study Questions
1. How does Jephthah's account encourage us to view rejection in our own lives?

2. In what ways does Jephthah's leadership reflect God's ability to use anyone for His purposes, regardless of their past?

3. How can we apply the principle of forgiveness and reconciliation in our relationships, as seen in Jephthah's response to the elders of Gilead?

4. What can we learn from the elders of Gilead about seeking help and guidance during times of distress?

5. How does Jephthah's account connect with other biblical figures who were initially rejected but later used by God, and what does this teach us about God's sovereignty?
Connections to Other Scriptures
Genesis 37
The account of Joseph, who was rejected by his brothers but later became a savior to them, parallels Jephthah's experience of rejection and later leadership.

1 Samuel 16
David, initially overlooked by his family, was chosen by God to be king, similar to Jephthah's rise from rejection to leadership.

Luke 15
The parable of the prodigal son, where reconciliation follows rejection, mirrors the elders' return to Jephthah.
The Friend in NeedA.F. Muir Judges 11:7
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
Magnanimity of PatriotismA.F. Muir Judges 11:4-11
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
Cast, Didn't, Distress, Drive, Elders, Expel, Father's, Gilead, Hate, Hated, Jephthah, Responsible, Trouble, Wherefore, You're
Dictionary of Bible Themes
Judges 11:7

     5875   hatred

Judges 11:1-11

     7266   tribes of Israel

Judges 11:4-11

     5526   shibboleth

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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