Judges 11:8
They answered Jephthah, "This is why we now turn to you, that you may go with us, fight the Ammonites, and become leader over all of us who live in Gilead."
They answered Jephthah
The elders of Gilead are responding to Jephthah, a man they had previously rejected. This reflects a recurring biblical theme where God uses the rejected or unlikely individuals to fulfill His purposes, similar to Joseph in Genesis 37:28 and David in 1 Samuel 16:11-13. Jephthah's background as the son of a prostitute (Judges 11:1) highlights God's ability to use anyone for His plans, regardless of their past or social status.

“This is why we now turn to you”
The elders' decision to turn to Jephthah signifies a moment of desperation and necessity. It underscores the idea that God often allows circumstances to bring people to a point where they must rely on Him or His chosen instruments. This mirrors the Israelites' repeated cycle of sin, oppression, repentance, and deliverance throughout the Book of Judges.

that you may go with us
The elders are seeking Jephthah's leadership and military prowess. This request indicates their recognition of his capabilities as a warrior, which were likely honed during his time as a leader of a band of outlaws (Judges 11:3). It also reflects the biblical principle that God equips those He calls, as seen in the lives of Moses (Exodus 4:10-12) and Gideon (Judges 6:14-16).

fight the Ammonites
The Ammonites were descendants of Lot (Genesis 19:38) and had a long history of conflict with Israel. Their aggression against Israel in this context is part of the broader narrative of the Israelites' struggle to maintain their God-given land amidst surrounding hostile nations. This conflict also serves as a backdrop for God to demonstrate His power and faithfulness to His covenant people.

and become leader over all of us who live in Gilead.”
The offer to make Jephthah leader over Gilead is significant, as it represents a reversal of his previous rejection. This echoes the biblical theme of exaltation following humility, as seen in the life of Christ (Philippians 2:5-11). Jephthah's leadership role can be seen as a type of Christ, who was also rejected by His own (John 1:11) but became the ultimate leader and Savior. The geographical reference to Gilead, a region east of the Jordan River, highlights the tribal divisions and territorial challenges faced by Israel during this period.

Persons / Places / Events
1. Jephthah
A mighty warrior and the son of Gilead, Jephthah was initially rejected by his family due to his mother's status as a prostitute. Despite this, he was later sought after by the elders of Gilead to lead them against the Ammonites.

2. Elders of Gilead
The leaders of the region of Gilead who approached Jephthah to lead them in battle against the Ammonites. Their request highlights their desperation and need for a capable leader.

3. Ammonites
A neighboring nation and frequent adversary of Israel. The Ammonites were descendants of Lot and often engaged in conflicts with the Israelites over territorial disputes.

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

5. Conflict with the Ammonites
The ongoing struggle between the Israelites and the Ammonites over land and dominance, which sets the stage for Jephthah's leadership and the events that follow.
Teaching Points
God Uses the Rejected
Jephthah's account reminds us that God often chooses those whom society rejects to fulfill His purposes. Our past does not disqualify us from being used by God.

Leadership in Desperation
The elders' plea to Jephthah shows how desperation can lead to seeking leadership. In our lives, we should seek God's guidance before reaching a point of desperation.

Reconciliation and Restoration
The elders' approach to Jephthah is a form of reconciliation. We should be open to restoring relationships and recognizing the value in those we may have previously overlooked.

Faith and Obedience
Jephthah's inclusion in the "faith hall of fame" in Hebrews 11 underscores the importance of faith and obedience to God's call, regardless of our circumstances.

The Cost of Leadership
Jephthah's account also warns of the potential costs and responsibilities that come with leadership. We must be prepared for the challenges that leadership entails.
Bible Study Questions
1. How does Jephthah's initial rejection by his family and community shape his response to the elders' request in Judges 11:8?

2. In what ways does Jephthah's account illustrate the theme of God using unlikely individuals for His purposes? Can you think of other biblical examples?

3. How does the conflict with the Ammonites reflect the broader theme of Israel's struggles with surrounding nations? What lessons can we learn about dealing with conflict in our own lives?

4. What can we learn from the elders of Gilead about seeking leadership and guidance in times of crisis? How can we apply this to our decision-making processes?

5. Reflect on a time when you felt rejected or overlooked. How can Jephthah's account encourage you to trust in God's plan for your life? How might this relate to Romans 8:28?
Connections to Other Scriptures
Judges 11:1-3
Provides background on Jephthah's rejection and his life as an outcast, which is crucial for understanding the significance of the elders' request in verse 8.

Hebrews 11:32-34
Jephthah is mentioned among the heroes of faith, highlighting his role in delivering Israel despite his humble beginnings and initial rejection.

Genesis 19:36-38
Describes the origins of the Ammonites, providing context for their historical enmity with Israel.

1 Samuel 8:4-5
The elders of Israel request a king, similar to how the elders of Gilead sought Jephthah's leadership, reflecting a pattern of seeking human leadership in times of crisis.
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
Ammon, Ammonites, Bene-ammon, Elders, Fight, Fought, Gilead, Hast, Inhabitants, Jephthah, Mayest, Nevertheless, Reason, Responsible, Returned, Sons, Turn, Turning, War
Dictionary of Bible Themes
Judges 11:1-11

     7266   tribes of Israel

Judges 11:4-11

     5526   shibboleth

Judges 11:8-9

     5157   head

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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