Judges 11:7

KJV

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?

KJV (with Strong's)

And Jephthah {H3316} said {H559} unto the elders {H2205} of Gilead {H1568}, Did not ye hate {H8130} me, and expel {H1644} me out of my father's {H1} house {H1004}? and why are ye come {H935} unto me now when ye are in distress {H6887}?

Complete Jewish Bible

Yiftach answered the leaders of Gil'ad, "Didn't you hate me so much that you forced me out of my father's house? Why are you coming to me now, when you're in trouble?"

Berean Standard Bible

Jephthah replied to the elders of Gilead, “Did you not hate me and expel me from my father’s house? Why then have you come to me now, when you are in distress?”

American Standard Version

And Jephthah said unto the elders of Gilead, Did not ye hate me, and drive me out of my father’s house? and why are ye come unto me now when ye are in distress?

Commentary

### SUMMARY
Jephthah's sharp retort to the elders of Gilead in Judges 11:7 reveals the deep wound of his past rejection and exposes the profound hypocrisy of their desperate plea for his leadership. This verse encapsulates the tension between personal grievance and the urgent need for a deliverer, setting the stage for a complex narrative of reluctant leadership and divine purpose amidst human failings.

### CONTEXT
* **Literary Context:** Judges 11:7 is a pivotal moment following the detailed account of Jephthah's origins and expulsion. [Judges 11:1-3](/judges/11-1 "Judges 11:1-3 - Jephthah's Origins and Rejection") establishes him as the son of a harlot, driven out by his half-brothers from his father's house in Gilead, with the implicit consent of the community elders. He then becomes a leader of "worthless fellows" in the land of Tob, indicating a life outside the established community structure. The immediate narrative preceding this verse, [Judges 11:4-6](/judges/11-4 "Judges 11:4-6 - Gilead's Elders Seek Jephthah"), describes the dire situation: the Ammonites are pressing Israel, specifically Gilead, into distress. In their desperation, having no other viable military leader, the elders journey to Tob to implore the very man they had cast out to become their commander. Jephthah's question in verse 7 is thus his initial, emotionally charged response to this audacious and self-serving appeal.
* **Historical & Cultural Context:** Jephthah's status as the son of a harlot (a concubine or prostitute, depending on interpretation, but certainly outside the primary lineage) meant he had no legitimate claim to inheritance within his father's house. The expulsion by his half-brothers was likely driven by concerns over patrimony, a common issue in ancient Israelite society where land inheritance was crucial for tribal identity and economic stability. The elders' acquiescence reflects a societal norm that prioritized legitimate lineage and property rights, even at the expense of justice for an individual. Gilead itself was a region east of the Jordan River, often vulnerable to incursions from Ammonites, Moabites, and other eastern peoples. The elders' journey to Tob signifies their extreme desperation, highlighting the collapse of internal leadership and the existential threat posed by the Ammonites, which forced them to violate social norms and seek help from an outcast.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Judges. It underscores the pervasive theme of **Israel's spiritual decline and moral compromise**, where even the leaders (elders) act out of self-interest rather than righteousness, only seeking divine intervention or capable leadership when in dire straits, as seen repeatedly throughout [the book of Judges](/judges/1 "The Book of Judges - Israel's Cycles of Sin and Deliverance"). It also highlights the theme of **divine sovereignty in raising up unlikely deliverers**. Despite Jephthah's ignoble birth, violent past, and the elders' hypocrisy, God uses this flawed individual to bring deliverance, echoing the pattern established in [Judges 2:16](/judges/2-16 "Judges 2:16 - God Raises Up Judges"). Furthermore, the verse introduces the complex theme of **rejection and reconciliation**, exploring the deep-seated pain of ostracism and the challenging path of overcoming bitterness for a greater purpose, a dynamic that recurs in various forms throughout biblical narrative, from Joseph to David.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hate (Hebrew, _sane'_):** This verb (שָׂנֵא) denotes a strong, active aversion, not merely dislike, but a deep-seated animosity or rejection that often results in hostile action. In this context, it implies that the elders and Jephthah's family actively disdained him and wished him ill, leading to his expulsion. It speaks to a deliberate and profound alienation, making their current appeal all the more galling.
* **Expel (Hebrew, _garash'_):** The verb (גָּרַשׁ) means to drive out, cast out, or divorce. It signifies a forceful, definitive, and often violent removal from a place or relationship. Here, it emphasizes the absolute nature of Jephthah's banishment from his father's household and, by extension, from the community of Gilead. It was not a gentle departure but a decisive act of severance, reinforcing the severity of the injustice he endured.
* **Distress (Hebrew, _tsar_):** This noun (צַ incessant) refers to narrowness, trouble, anguish, or distress. It describes a state of severe pressure or affliction, often brought on by external enemies or difficult circumstances. The elders' use of this term to describe their current predicament highlights their desperate vulnerability, which is the sole motivation for their sudden change of heart towards Jephthah.

#### Verse Breakdown
* **"And Jephthah said unto the elders of Gilead,":** This opening clause immediately sets the scene, identifying the speaker and the audience. Jephthah, the outcast, is now in a position of power, confronting the very authorities who once sanctioned his rejection. His words are not a meek acceptance but a direct challenge, establishing his assertive and somewhat confrontational character.
* **"Did not ye hate me, and expel me out of my father's house?":** This is the first, highly charged rhetorical question. It serves as a direct accusation, forcing the elders to confront their past actions and the injustice they inflicted upon him. The use of "hate" and "expel" underscores the severity and deliberateness of their rejection. "Out of my father's house" specifies the personal and familial nature of the banishment, which carried profound social and economic implications in ancient Israel.
* **"and why are ye come unto me now when ye are in distress?":** This second rhetorical question exposes the elders' hypocrisy and opportunism. It highlights the stark contrast between their past hostility and their present desperate need. The phrase "when ye are in distress" reveals their self-serving motivation, implying that their appeal is not born of repentance or genuine reconciliation, but purely out of necessity. This question sets the stage for Jephthah's subsequent negotiation, where he seeks assurances of their commitment.

#### Literary Devices
The verse is rich in literary techniques that amplify its dramatic impact. The most prominent is **Rhetorical Question**, employed twice by Jephthah to confront the elders directly. These questions are not posed to elicit information but to make a forceful accusation and expose the elders' hypocrisy, leaving them no room for denial. There is also significant **Irony** at play: the very people who cast Jephthah out are now forced by circumstances to beg for his help, demonstrating the cyclical nature of human folly and divine providence. The structure of Jephthah's speech also employs a subtle form of **Juxtaposition**, contrasting the elders' past actions ("hate me, and expel me") with their present need ("come unto me now when ye are in distress"). This stark contrast underscores the moral bankruptcy of the elders and the profound shift in power dynamics. Furthermore, the verse serves as a form of **Foreshadowing**, hinting at the complex and often morally ambiguous character of Jephthah, whose past pain and pragmatic nature will shape his future leadership, including his controversial vow.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:7 offers a profound theological commentary on human nature, divine election, and the nature of leadership. It illustrates the pervasive human tendency towards self-interest and opportunism, where individuals or communities only seek help or acknowledge past wrongs when faced with dire consequences. Yet, even amidst such moral failings, God's sovereign plan of deliverance unfolds. Jephthah, a rejected outcast, is positioned by circumstances (and ultimately, by divine will) to become a deliverer for the very people who wronged him. This highlights a recurring biblical pattern: God often chooses and uses imperfect, even flawed, individuals from unexpected backgrounds to accomplish His purposes, demonstrating that His power is made perfect in weakness and that His methods transcend human expectations of righteousness or social standing.

* [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - Joseph's Forgiveness and God's Providence")
* [Psalm 118:22](/psalm/118-22 "Psalm 118:22 - The Stone the Builders Rejected")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners")

### REFLECTION AND APPLICATION
Jephthah's initial response in Judges 11:7 confronts us with the enduring pain of rejection and the challenging path towards reconciliation. For those who have been wronged, it acknowledges the validity of their grievance and the natural human desire for justice or at least recognition of past harm. Yet, it also subtly invites reflection on the call to rise above personal bitterness for a greater purpose, recognizing that sometimes, our greatest opportunities for impact emerge from unexpected and even painful circumstances. For communities or individuals who have acted unjustly, this verse serves as a stark warning against hypocrisy and the tendency to exploit others only when convenient, without genuine repentance or a change of heart. It challenges us to consider how we treat those on the margins, those we might deem "unworthy," and whether our appeals for help are rooted in true humility or mere desperation. Ultimately, it encourages us to trust in God's ability to use any instrument, even a flawed one, to accomplish His redemptive plans, and to examine our own hearts for areas where we might be rejecting those whom God intends to use.

#### Questions for Reflection
* **How do past experiences of rejection or injustice impact your willingness to serve or engage with those who have wronged you?**
* **In what ways might we, as individuals or communities, be guilty of seeking help from others only when we are "in distress," rather than cultivating genuine relationships of respect and mutual support?**
* **What does Jephthah's story, beginning with this confrontation, teach us about God's choice of leaders and His ability to work through imperfect people to achieve His purposes?**

### FAQ

**Why did the elders of Gilead expel Jephthah in the first place?**

Answer: As detailed in [Judges 11:1-3](/judges/11-1 "Judges 11:1-3 - Jephthah's Background"), Jephthah was the son of Gilead by a harlot, making him an illegitimate son. His half-brothers, born of Gilead's legitimate wife, expelled him from their father's house to prevent him from inheriting any portion of the family's estate. In ancient Israelite society, inheritance was crucial, and the legitimate heirs would have seen Jephthah as a threat to their patrimony. The elders of Gilead, representing the community's legal and social structure, likely sanctioned or at least acquiesced to this expulsion, prioritizing the claims of the legitimate sons and maintaining social order, even if it meant injustice for Jephthah.

**What does Jephthah's question reveal about his character?**

Answer: Jephthah's sharp, rhetorical question in [Judges 11:7](/judges/11-7 "Judges 11:7 - Jephthah's Confrontation with the Elders") reveals a man deeply wounded by past injustice, yet also pragmatic and assertive. His words betray a lingering bitterness and a desire for accountability from those who wronged him. He is not a meek individual, but one who directly confronts hypocrisy and demands recognition of his past suffering. This initial exchange also foreshadows his strong will and negotiating prowess, which he later demonstrates in his dealings with the elders and the Ammonites. Despite his past as an outcast, he clearly possesses a keen intellect and a formidable presence.

**How does this verse relate to the broader theme of leadership in the book of Judges?**

Answer: This verse is highly significant for the theme of leadership in Judges. It demonstrates that God often raises up leaders from unexpected and unconventional backgrounds, even those who have been rejected by society. Like other judges (e.g., Gideon, Samson), Jephthah is a flawed individual with a complex past. The elders' desperate plea highlights the spiritual and moral bankruptcy of Israel's established leadership, forcing them to turn to an outsider. This pattern underscores God's sovereignty in providing deliverance even when His people are in a state of apostasy and their own leaders are inadequate, emphasizing that true leadership comes from divine appointment, not necessarily human merit or social standing, a theme woven throughout [the book of Judges](/judges/1 "The Book of Judges - Israel's Cycles of Sin and Deliverance").

### CHRIST-CENTERED FULFILLMENT
Jephthah's poignant confrontation with the elders of Gilead in [Judges 11:7](/judges/11-7 "Judges 11:7 - Jephthah's Confrontation") profoundly foreshadows the ultimate rejection and subsequent vindication of Jesus Christ. Like Jephthah, Jesus was "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")), a "stone the builders rejected" ([Psalm 118:22](/psalm/118-22 "Psalm 118:22 - The Stone the Builders Rejected")), who came "unto his own, and his own received him not" ([John 1:11](/john/1-11 "John 1:11 - The Word Came to His Own")). Yet, in their deepest distress, humanity, enslaved by sin and facing eternal judgment, had no other recourse but to turn to the very One they had crucified. Unlike Jephthah, who initially harbored resentment, Jesus, though wronged beyond measure, willingly offered Himself as the ultimate deliverer, not out of obligation, but out of boundless love ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners")). He did not merely save us *from* distress, but entered *into* our distress, bearing our sins on the cross ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). Thus, Jephthah's story, with its themes of rejection and a desperate plea for salvation, points to the greater reality of Christ, the truly rejected yet ultimately victorious King, who saves those who, in their utter spiritual distress, finally call upon His name.

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

Genesis 26:27

And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

Revelation 3:9

Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

Genesis 45:4

And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I [am] Joseph your brother, whom ye sold into Egypt.

Genesis 45:5

Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

Isaiah 60:14

The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

Proverbs 17:17

¶ A friend loveth at all times, and a brother is born for adversity.

Genesis 37:27

Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content.