Judges 11:24

KJV

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.

KJV (with Strong's)

Wilt not thou possess {H3423} that which Chemosh {H3645} thy god {H430} giveth thee to possess {H3423}? So whomsoever the LORD {H3068} our God {H430} shall drive out {H3423} from before {H6440} us, them will we possess {H3423}.

Complete Jewish Bible

You should just keep the territory your god K'mosh has given you; while we, for our part, will hold onto whatever ADONAI our God has given us of the lands that belonged to others before us.

Berean Standard Bible

Do you not possess whatever your god Chemosh grants you? So also, we possess whatever the LORD our God has granted us.

American Standard Version

Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever Jehovah our God hath dispossessed from before us, them will we possess.

Commentary

### SUMMARY
Judges 11:24 captures a pivotal moment in Jephthah’s diplomatic exchange with the Ammonite king, articulating Israel’s divinely sanctioned claim to the land. Jephthah presents a theological argument rooted in the sovereignty of God, contrasting the impotent pagan deity Chemosh—who supposedly grants land to Ammon—with the LORD (Yahweh), the true God who actively dispossessed the Amorites and gave their territory to Israel. This verse underscores the conviction that Israel’s inheritance is not a matter of human conquest alone, but a direct divine grant, legitimizing their presence and challenging the Ammonite king's false religious premise.

### CONTEXT
* **Literary Context:** Judges 11:24 is embedded within Jephthah's extensive diplomatic response to the Ammonite king, spanning from [Judges 11:12](/judges/11-12 "Judges 11:12 - Jephthah's Initial Response to Ammon") to [Judges 11:28](/judges/11-28 "Judges 11:28 - Ammon's Rejection of Jephthah's Plea"). The Ammonite king had accused Israel of illegally seizing land upon their exodus from Egypt. Jephthah, acting as a national representative, meticulously refutes this claim by recounting Israel's historical journey, emphasizing that they did not invade Ammonite or Moabite territory but rather took land from the Amorites, who had previously conquered it from Moab. This particular verse serves as the theological climax of Jephthah's argument, where he directly challenges the Ammonite king's premise of divine land grant, turning it back on him with respect to Israel's God. It sets the stage for the inevitable conflict that follows Jephthah's failed diplomacy.

* **Historical & Cultural Context:** The period of the Judges (roughly 1200-1000 BCE) was characterized by tribal disunity, cycles of apostasy, oppression, and deliverance. Land possession was paramount for national identity and survival in the ancient Near East. Disputes over territory were common, often justified by claims of divine right. Chemosh was the national god of Moab, frequently associated with human sacrifice, as seen in [2 Kings 3:27](/2_kings/3-27 "2 Kings 3:27 - King Mesha's Sacrifice to Chemosh"). While Milcom was the primary god of the Ammonites, the use of Chemosh here might be a rhetorical strategy by Jephthah, either as a general term for a prominent regional pagan deity or indicating shared worship practices and theological assumptions among these Transjordanian peoples. Jephthah's argument reflects the common ancient Near Eastern belief that a nation's god was responsible for granting its territory and victories, but he elevates this concept by asserting the unique power and authority of Yahweh over all other deities.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Judges and the broader Old Testament. Firstly, it highlights the theme of **Divine Sovereignty and Land Inheritance**. Israel's claim to the land of Canaan, and specifically the Transjordanian territory in question, is presented not as a result of mere military conquest but as a direct divine grant from the LORD, echoing the promises made to Abraham in [Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's Promise of Land to Abraham") and reiterated throughout the Pentateuch. Secondly, it underscores the **Contrast Between the True God and Idols**. Jephthah boldly contrasts the living, active God of Israel (Yahweh) with Chemosh, an inert idol, implicitly challenging the Ammonite king to recognize the true source of power and authority. This distinction is foundational to Israelite theology, emphasizing the LORD's uniqueness and supremacy over all other gods, a theme central to the [Ten Commandments](/exodus/20 "Exodus 20 - The Ten Commandments"). Finally, the verse speaks to the **Nature of Possession**, demonstrating that legitimate possession of land is ultimately determined by divine action, not human might or false religious claims. The LORD's act of "driving out" the Amorites in [Judges 11:23](/judges/11-23 "Judges 11:23 - The LORD Drives Out the Amorites") is the ultimate validation of Israel's right to the land.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Chemosh (Hebrew, _Kĕmôš'_):** The national god of the Moabites, frequently mentioned in the Old Testament (e.g., [Numbers 21:29](/numbers/21-29 "Numbers 21:29 - Woe to you, O Moab, you are undone, O people of Chemosh!")). While the Ammonites primarily worshipped Milcom (Molech), Jephthah's use of Chemosh here is significant. It could be a general reference to a prominent regional deity representing the pagan worldview of the Ammonites, or it might imply a shared or overlapping pantheon in the Transjordan. By invoking Chemosh, Jephthah uses the Ammonite king's own theological framework against him, demonstrating the logical inconsistency of their claim if their god is truly sovereign.
* **LORD (Hebrew, _Yahweh'_):** The covenant name of God, revealed to Moses (e.g., [Exodus 3:14-15](/exodus/3-14 "Exodus 3:14-15 - I AM WHO I AM")). This name emphasizes God's self-existence, faithfulness, and active presence in history, particularly in His covenant relationship with Israel. By contrasting Yahweh with Chemosh, Jephthah highlights the unique power and truth of Israel's God, who not only promises but actively intervenes to grant land and victory, unlike the powerless idols of the nations.
* **Possess (Hebrew, _yāraš'_):** This verb carries a rich semantic range, meaning "to inherit," "to take possession of," "to dispossess," or "to occupy." In this context, it implies a rightful claim or taking, often in the context of inheritance or divine grant. Jephthah's argument hinges on the idea that possession is a divine act: if Chemosh gives land, Ammon should possess it; but since Yahweh has driven out the Amorites and given their land to Israel, Israel has the legitimate right to possess it. This is not merely about military conquest but about divinely ordained inheritance.

#### Verse Breakdown
* **"Wilt not thou possess that which Chemosh thy god giveth thee to possess?":** This is a powerful rhetorical question posed by Jephthah to the Ammonite king. It challenges the king's own theological premise. Jephthah assumes that the Ammonite king believes his god, Chemosh, has given him land. The implication is, if you accept this principle for your god, why do you not accept it for ours? It sets up a direct parallel and a challenge to consistency.
* **"So whomsoever the LORD our God shall drive out from before us, them will we possess.":** This clause presents the logical conclusion of Jephthah's argument. Just as the Ammonites would claim the land given by Chemosh, Israel claims the land given by the LORD. The phrase "drive out" (Hebrew, _gāraš'_) emphasizes the LORD's active role in dispossessing the Amorites, validating Israel's claim. This is a declaration of divine right and a firm assertion of Israel's legitimate inheritance, directly countering the Ammonite accusation of theft.

#### Literary Devices
Judges 11:24 employs several effective literary devices. The most prominent is **Rhetorical Question**, where Jephthah asks, "Wilt not thou possess that which Chemosh thy god giveth thee to possess?" This is not a question seeking information but a persuasive technique designed to highlight the logical inconsistency of the Ammonite king's position. It forces the king to confront his own beliefs and apply them consistently. Hand in hand with this is **Parallelism**, as Jephthah sets up a direct comparison between Chemosh granting land to Ammon and the LORD granting land to Israel. This structural balance underscores the core of his argument: if one is valid, so is the other. Furthermore, the verse uses **Contrast** between the two deities, Chemosh and the LORD, emphasizing the unique power and authority of Yahweh over the pagan gods. This contrast elevates the theological stakes of the land dispute, framing it as a conflict of divine sovereignties.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:24 encapsulates a fundamental aspect of Israelite theology: the LORD's absolute sovereignty over all nations and territories, and His unique covenant relationship with Israel, which includes the divine grant of the land. Jephthah's argument is not merely a political maneuver but a theological declaration, asserting that Israel's possession of the land is a direct act of God, legitimizing their presence and challenging the very foundation of pagan claims. This principle extends beyond land disputes, affirming that all blessings and provisions for God's people ultimately flow from His sovereign hand, contrasting sharply with the impotence of human-made idols or self-reliance. It calls believers to recognize God as the ultimate source of all good and to trust in His active intervention on behalf of His people.

* [Deuteronomy 2:19](/deuteronomy/2-19 "Deuteronomy 2:19 - Do not harass the Ammonites or provoke them to war, for I will not give you any of their land as a possession, because I have given it to the descendants of Lot as a possession.")
* [Psalm 24:1](/psalm/24-1 "Psalm 24:1 - The earth is the LORD's, and everything in it, the world, and all who live in it.")
* [Acts 17:26](/acts/17-26 "Acts 17:26 - From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.")

### REFLECTION AND APPLICATION
Jephthah's bold declaration in Judges 11:24 offers profound insights for believers today. It reminds us that our ultimate security and inheritance are not based on human strength, political maneuvering, or worldly possessions, but on the sovereign will and active provision of God. Just as Israel’s right to the land was divinely ordained, our spiritual blessings and eternal inheritance in Christ are gifts from God, secured by His power. This verse challenges us to critically evaluate the "gods" we might be tempted to serve—whether wealth, power, status, or self-sufficiency—and to recognize their ultimate impotence compared to the living God. It calls us to a confident faith, knowing that the LORD, who actively dispossesses our spiritual enemies (sin, death, and the devil), is the one who grants us true freedom and belonging. We are to stand firm on His truth, articulate our faith with courage when challenged, and trust that His promises, like the land promise to Israel, are truly dependable.

#### Questions for Reflection
* **What "gods" or sources of security do I sometimes rely on instead of the LORD for my sense of belonging or provision?**
* **How does Jephthah's confidence in God's active role in history encourage my own trust in God's present-day intervention?**
* **In what areas of my life do I need to re-affirm that my "possessions" or blessings are ultimately a gift from God, not a result of my own efforts?**
* **How can I boldly articulate the truth of God's sovereignty and provision in a world that often dismisses or misunderstands it?**

### FAQ

**Why did Jephthah refer to Chemosh instead of Milcom, the Ammonite god?**

Answer: While Milcom (also known as Molech) was indeed the primary national god of the Ammonites (see [1 Kings 11:5](/1_kings/11-5 "1 Kings 11:5 - Solomon follows Milcom")), Chemosh was the national god of the Moabites, who were closely related to the Ammonites and often shared cultural and religious practices. There are a few possible reasons for Jephthah's choice. Firstly, it could be a rhetorical strategy: Chemosh was a very prominent and notorious deity in the region, known for human sacrifice, and perhaps Jephthah used him as a general representative of the pagan gods of Transjordanian peoples, or specifically the Amorites who had previously occupied the land. Secondly, it's possible that the Ammonites themselves, or at least some factions, also worshipped Chemosh, or that Jephthah was deliberately using the god of the *previous* inhabitants (the Amorites, who had taken the land from Moab) to make his point. Regardless, the core of Jephthah's argument remains the same: he contrasts the impotence of any pagan deity with the supreme power of the LORD, the God of Israel.

**Does this verse imply that pagan gods actually exist and give land?**

Answer: No, the verse does not imply that pagan gods like Chemosh actually exist or have power to grant land. Jephthah's statement is a rhetorical argument, using the Ammonite king's own worldview and false premise against him. He is essentially saying, "If you believe your god Chemosh has given you land, then by your own logic, you should respect our claim to the land that the LORD, our God, has given us." It's an _ad hominem_ argument, not an affirmation of Chemosh's reality. The Bible consistently teaches that there is only one true God, the LORD (Yahweh), and that idols are powerless (e.g., [Psalm 115:3-8](/psalm/115-3 "Psalm 115:3-8 - Our God is in the heavens; he does all that he pleases. Their idols are silver and gold, the work of human hands.")). Jephthah's point is that the LORD *actually* acted by driving out the Amorites and giving the land to Israel, demonstrating His real power in contrast to the supposed power of Chemosh.

### CHRIST-CENTERED FULFILLMENT
Judges 11:24, with its emphasis on divine sovereignty in land inheritance, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While Israel's physical inheritance of land was a type and shadow, Christ is the true and ultimate inheritor of all things, as declared in [Hebrews 1:2](/hebrews/1-2 "Hebrews 1:2 - God has spoken to us by his Son, whom he appointed heir of all things"). He is the one through whom God grants a spiritual inheritance to His people—not a plot of land, but an eternal kingdom and a heavenly dwelling (e.g., [1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An inheritance that is imperishable, undefiled, and unfading, kept in heaven for you")). Just as the LORD dispossessed the Amorites for Israel, Christ, as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), dispossessed the powers of sin and death through His crucifixion and resurrection, conquering the true spiritual enemies that enslaved humanity (e.g., [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - He disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.")). Our "possession" is now a spiritual one, an inheritance in Him, granted not by human effort or pagan deities, but by the sovereign grace of God through Christ, who is the true and living God, the ultimate giver of all good things (e.g., [Ephesians 1:11](/ephesians/1-11 "Ephesians 1:11 - In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 21:29

Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.

Micah 4:5

For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.

Psalms 78:55

He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents.

1 Kings 11:7

Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon.

Joshua 3:10

And Joshua said, Hereby ye shall know that the living God [is] among you, and [that] he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

Deuteronomy 18:12

For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.

Psalms 44:2

[How] thou didst drive out the heathen with thy hand, and plantedst them; [how] thou didst afflict the people, and cast them out.