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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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FIFTH PERIOD:
JEPHTHAH’S CALLING Judges 10:17-11:11,
10/23/13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert
I. GILEAD’S PREDICAMENT (10:17-18) A. Ammonites Encamp in Gilead (17) 1. [17] Another Ammonite attack was imminent
as they gathered and camped at Gilead. Perhaps the Ammonites were going to
carry off and destroy crops and livestock similar to what the Midianites had
done (Jdg 6:3-4). 2. The Israelites were determined to stop the
attack and gathered at Mizpah. The exact location of Mizpah is difficult to
determine. It should not be confused with the famous Mizpah in Benjamin, nor Ramath Mizpah in Gilead. This particular Mizpah was located near the territory of the Ammonites, whose
capital, Rabbath Ammon, is the modern Amman, Jordan. B. Gilead Looks for a Deliverer (18) 1. [18] Though Israel was determined to begin the attack (hiphil
usage of chalel - “launch the attack”), they
were leaderless and sought for a deliverer. The position came with complete
rule over Gilead. II. JEPHTHAH, THE NEXT JUDGE (11:1-11) A. Jephthah’s Heritage (11:1-3) 1. [1] Jephthah was from Gilead and was a
“valiant warrior.” The term chayil gibbor was used of the mighty men
of valor whose exploits were superhuman (2Sa 17:8, 10; 23:8ff). It is
doubtful that the full meaning was intended for Jephthah but does suggest his
great fighting ability. 2. But as for Jephthah’s heritage, he was an
illegitimate son born out of wedlock by a harlot. His father was a prominent
man named Gilead who had a wife. 3. [2] Gilead’s wife bore legitimate sons
and when they grew up, they “drove” (garash - expulsion, drove out by
force, Ge 3:24; 4:14; Ex 23:31) Jephthah away from the family. They did
not want to share their father’s inheritance with an illegitimate son. 4. [3] Unlike Abimelech, Jephthah did not
have the protection of His mother’s family. It seems that mistreatment from
not only his family but also the people (Jdg 11:7) caused Jephthah to flee”
to Tob (may be et-Taiyibeh, some
fifteen miles east of Ramoth Gilead). 5. Apparently, Jephthah accepted the
friendship of “worthless fellows” (rēq
- vain, without integrity, perhaps aimless misfits,
or as the NIV translates, “adventurers”). This is the same word as
used in Jdg 9:4 of Abimelech’s hired thugs only without the addition of
“reckless.” Perhaps these outcasts followed the leadership of Jephthah in
battle-like skirmishes against the Ammonites. a) They led a freebooting life, sustaining
themselves by frequent incursions on the Ammonites and other neighboring
people, in the style of Robin Hood. The same kind of life is led by many an
Arab or Tartar still, who as the leader of a band, acquires fame by his
stirring or gallant adventures. It is not deemed dishonorable when the
expeditions are directed against those out of his own
tribe or nation. Jephthah’s mode of life was similar to that of David when
driven from the court of Saul. JFB B. Jephthah’s Response to the Leaders of
Gilead (11:4-11) 1. [4-5] At some point the sons of Ammon
engage in fighting against the Israelites. With little success against the
Ammonites, the elders of Gilead were still looking for a leader. Evidently,
Jephthah’s reputation for skilled fighting prompted the Gilead to seek
Jephthah in Tob. 2. [6] They extended to Jephthah the
position of chief, so that they could defeat the Ammonites. The word “chief”
(Jdg 11:6, 11) is the Hebrew word qatsin and is used for both military
and political leader (Jos 10:24; Is 1:10). More than likely qatsin was
equivalent to shaphat, which was used for “judge” (Jdg 12:7) in the
book of Judges (Jdg 2:16-19; 3:10; 4:4; 10:2, 3; 12:7, 8, 11, 13; 15:20;
16:31). 3. [7] But Jephthah did not soon forget that
he was scorned by family and city. To Jephthah, their treatment of him was
“hatred” (sanē - hate, detest or ostracize, Ge 24:60; 37:5; Ex 20:5)
and their actions of driving him away revealed it. He chided them in a way
that was very reminiscent of God’s latest dealing with Israel (Jdg 10:14).
The Gileadites did not want anything to do with Jephthah before, but now that
they were in trouble, they called upon him. 4. [8] The elders were forthcoming that
their desperation for victory was their motivation for wanting Jephthah to
fight on their side. They offered him rule as “head” (rōsh - lit.
head, fig. ruler or chief, Ex 6:14; 18:25) over all the inhabitants of
Gilead (this would include his half-brothers). 5. [9] No doubt Jephthah had genuine
astonishment at their request. But his response smacked with irony, “Will ‘I’
(emphatic pronoun - anōki) really be your head?” 6. It would be wrong to think of Jephthah as
an unbelieving reprobate. His faith is expressed by the phrase, if the “Lord
gives them to me” (Jephthah uses the name Yahweh more than any other judge).
The “Lord” was not recorded in the request of the elders. Apparently,
Jephthah was as pious as he was wise because he understood that victory was
from the Lord (cf. Jdg 3:28; 4:14; 8:8). This is not the last we see of
Jephthah’s faith, suggesting that whatever kind of exploits he engaged in, he
nevertheless had a conscience toward the Lord. Furthermore, his acceptance as
head may have been more out of personal faith and deliverance for God’s
people than a desire for revenge or prominence. 7. [10] In a solemn oath before the Lord,
the elders swore their allegiance to Jephthah. They would indeed abide by all
that he said as chief. 8. [11] In a formal inaugural ceremony at
Mizapah, the people made Jephthah their chief. Taking their words and the
position seriously, Jephthah prayerfully spoke his solemn oath before the
Lord. In summary, Gideon was chosen by the Lord, Abimelech chose himself, and
Jephthah was chosen by the people. However, the Lord accepts the peoples’
decision in Jephthah and would lead him to victory (Jdg 11:29). III. OBSERVATIONS AND APPLICATIONS A. Parental Influence - We can learn
that parents definitely influence their children in right or wrong. However,
sometimes in spite of the parents, the Lord can call, change, and control
them for his service. As was the case with Jesus, lineage does not thwart
God’s purposes (Perez - Mt 1:3; Boaz - Mt 1:5; Solomon - Mt 1:6). B. Bad Company - Paul said, “Bad company corrupts good morals.” This is
absolutely true and should be followed. However, the record of Christian
history is filled with those of nefarious backgrounds. The past is truly in
the past with the Lord, even if it is day by day (Lam 3:22-23). C. Forgotten but not Forsaken - Many
have been rejected by friends and family for various reasons. Still there is
hope for the believer who will be taken up by the Lord Himself (Ps 27:10).
Though the believer may feel forsaken by the Lord, the truth is that the Lord
was willing to momentarily forsake His own Son for the sake of those who
trust in Christ (Ps 22:1 cf. Mt 27:46). No matter what the circumstances, the
Lord says to His child, “I will never leave you or forsake you” (De 31:6; Jos
1:5; He 13:5 |
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