King James Version
What Does Judges 11:7 Mean?
“And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress?”
Judges 11:7 · KJV
Context
5
And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:
6
And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.
7
And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress?
8
And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.
9
And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?
Commentary
KJV Study CommentaryAnd Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress?
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 · 18 wordsגִלְעָ֔ד4 of 18
“of Gilead”
H1568gilad, a region east of the jordan; also the name of three israelites
הֲלֹ֤א5 of 18
H3808not (the simple or abs. negation); by implication, no; often used with other particles
אוֹתִ֔י8 of 18
H853properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
וַתְּגָֽרְשׁ֖וּנִי9 of 18
“me and expel”
H1644to drive out from a possession; especially to expatriate or divorce
מִבֵּ֣ית10 of 18
“house”
H1004a house (in the greatest variation of applications, especially family, etc.)
אָבִ֑י11 of 18
“me out of my father's”
H1father, in a literal and immediate, or figurative and remote application
כַּֽאֲשֶׁ֖ר16 of 18
H834who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
לָכֶֽם׃18 of 18
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 11:7 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 11:7 from Treasury of Scripture Knowledge