King James Version
What Does Judges 11:25 Mean?
“And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,”
Judges 11:25 · KJV
Context
23
So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?
24
Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.
25
And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,
26
While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time?
27
Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.
Commentary
KJV Study CommentaryAnd now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,
This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.
Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).
The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.
This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.
Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).
The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.
KJV Study — Public Domain
Historical & Cultural Context
Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.
Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.
The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.
Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.
The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.
Reflection Questions
- How does this passage about Jephthah's deliverance and tragic vow reveal God's character in dealing with persistent human rebellion and incomplete obedience?
- What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
- How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?
Original Language Analysis
Hebrew · 17 wordsטוֹב֙2 of 17
“And now art thou any thing better”
H2896good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
טוֹב֙3 of 17
“And now art thou any thing better”
H2896good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
בֶּן6 of 17
“the son”
H1121a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
רָב֙10 of 17
“did he ever”
H7378properly, to toss, i.e., grapple; mostly figuratively, to wrangle, i.e., hold a controversy; (by implication) to defend
רָב֙11 of 17
“did he ever”
H7378properly, to toss, i.e., grapple; mostly figuratively, to wrangle, i.e., hold a controversy; (by implication) to defend
עִם12 of 17
H5973adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
יִשְׂרָאֵ֔ל13 of 17
“against Israel”
H3478he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity
אִם14 of 17
H518used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not
בָּֽם׃17 of 17
H0Study Guide
Historical Context
This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.
Theological Significance
Judges 11:25 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.
Cross-References
Verses related to Judges 11:25 from Treasury of Scripture Knowledge