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Commentary on Judges 12 verses 1–7
Here Is, I. The unreasonable displeasure of the men of Ephraim against Jephthah, because he had not called them in to his assistance against the Ammonites, that they might share in the triumphs and spoils, Jdg 12:1. Pride was at the bottom of the quarrel. Only by that comes contention. Proud men think all the honours lost that go beside themselves, and then who can stand before envy? The Ephraimites had the same quarrel with Gideon (Jdg 8:1), who was of Manasseh on their side Jordan, as Jephthah was of Manasseh on the other side Jordan. Ephraim and Manasseh were hearer akin than any other of the tribes, being both the sons of Joseph, and yet they were more jealous one of another than any other of the tribes. Jacob having crossed hands, and given Ephraim the preference, looking as far forward as the kingdom of the ten tribes, which Ephraim was the head of, after the revolt from the house of David, that tribe, not content with that honour in the promise, was displeased if Manasseh had any honour done it in the mean time. It is a pity that kindred or relationship, which should be an inducement to love and peace, should be ever an occasion (as it often proves) of strife and discord. A brother offended is harder to be won than a strong city, and contentions among brethren are as the bars of a castle. The anger of the Ephraimites at Jephthah was, 1. Causeless and unjust. Why didst thou not call us to go with thee? For a good reason. Because it was the men of Gilead that had made him their captain, not the men of Ephraim, so that he had no authority to call them. Had his attempt miscarried for want of their help, they might justly have blamed him for not desiring it. But when the work was done, and done effectually, the Ammonites being subdued and Israel delivered, there was no harm done, though their hands were not employed in it. 2. It was cruel and outrageous. They get together in a tumultuous manner, pass over Jordan as far as Mizpeh in Gilead, where Jephthah lived, and no less will satisfy their fury but they will burn his house and him in it. Cursed be their anger, for it was fierce. Those resentments that have the least reason for them have commonly the most rage in them. Jephthah was now a conqueror over the common enemies of Israel, and they should have come to congratulate him, and return him the thanks of their tribe for the good services he had done; but we must not think it strange if we receive ill from those from whom we deserve well. Jephthah was now a mourner for the calamity of his family upon his daughter's account, and they should have come to condole with him and comfort him; but barbarous men take a pleasure in adding affliction to the afflicted. In this world, the end of one trouble often proves the beginning of another; nor must we ever boast as though we had put off the harness.
II. Jephthah's warm vindication of himself. He did not endeavour to pacify them, as Gideon had done in the like case; the Ephraimites were now more outrageous than they were them, and Jephthah had not so much of a meek and quiet spirit as Gideon had. Whether they would be pacified or no, Jephthah takes care,
1.To justify himself, Jdg 12:2, Jdg 12:3. He makes it out that they had no cause at all to quarrel with him, for, (1.) It was not in pursuit of glory that he had engaged in this war, but for the necessary defence of his country, with which the children of Ammon greatly strove. (2.) He had invited the Ephraimites to come and join with him, though he neither needed them nor was under any obligation to pay that respect to them, but they had declined the service: I called you, and you delivered me not out of their hands. Had that been true which they charged him with, yet it would not have been a just ground of quarrel; but it seems it was false, and, as the matter of fact now appears, he had more cause to quarrel with them for deserting the common interests of Israel in a time of need. It is no new thing for those who are themselves most culpable to be most clamorous in accusing the innocent. (3.) The enterprise was very hazardous, and they had more reason to pity him than to be angry with him: I put my life in my hands, that is, "exposed myself to the utmost peril in what I did, having so small an army," The honour they envied was bought dearly enough; they needed not to grudge it to him; few of them would have ventured so far for it. (4.) He does not take the glory of the success to himself (that would have been invidious), but gives it all to God: "The Lord delivered them into my hands. If God was pleased so far to make use of me for his glory, why should you be offended at that? Have you any reason to fight against me? Is not that in effect to fight against God, in whose hand I have been only an unworthy instrument?"
2.When this just answer (though not so soft an answer as Gideon's) did not prevail to turn away their wrath, he took care both to defend himself from their fury and to chastise their insolence with the sword, by virtue of his authority as Israel's judge. (1.) The Ephraimites had not only quarrelled with Jephthah, but, when his neighbours and friends appeared to take his part, they had abused them, and given them foul language; for I adhere to our translation, and so take it, Jdg 12:4. They said in scorn, "You Gileadites that dwell here on the other side Jordan are but fugitives of Ephraim, the scum and dregs of the tribes of Joseph, of which Ephraim is the chief, the refuse of the family, and are so accounted among the Ephraimites and among the Manassites. Who cares for you? All your neighbours know what you are, no better than fugitives and vagabonds, separated from your brethren, and driven hither into a corner." The Gileadites were as true Israelites as any other, and at this time had signalized themselves, both in the choice of Jephthah and in the war with Ammon, above all the families of Israel, and yet are most basely and unjustly called fugitives. It is an ill thing to fasten names or characters of reproach upon persons or countries, as is common, especially upon those that lie under outward disadvantages: it often occasions quarrels that prove of ill consequence, as it did here. See likewise what a mischievous thing an abusive tongue is, that calls ill names, and gives scurrilous language: it sets on fire the course of nature, and is set on fire of hell (Jam 3:6), and many a time cuts the throat of him that uses it, as it did here, Psa 64:8. If these Ephraimites could have denied themselves the poor satisfaction of calling the Gileadites fugitives, they might have prevented a great deal of bloodshed; for grievous words stir up anger, and who knows how great a matter a little of that fire may kindle? (2.) This affront raises the Gileadites' blood, and the indignity done to themselves, as well as to their captain, must be revenged. [1.] They routed them in the field, Jdg 12:4. They fought with Ephraim, and, Ephraim being but a rude unheaded rabble, smote Ephraim, and put them to flight. [2.] They cut off their retreat, and so completed their revenge, Jdg 12:5, Jdg 12:6. The Gileadites, who perhaps were better acquainted with the passages of Jordan than the Ephraimites were, secured them with strong guards, who were ordered to slay every Ephraimite that offered to pass the river. Here was, First, Cruelty enough in the destruction of them. Sufficient surely was the punishment which was inflicted by many; when they were routed in the field, there needed not this severity to cut off all that escaped. Shall the sword devour for ever? Whether Jephthah is to be praised for this I know not; perhaps he saw it to be a piece of necessary justice. Secondly, Cunning enough in the discovery of them. It seems the Ephraimites, though they spoke the same language with other Israelites, yet had got a custom in the dialect of their country to pronounce the Hebrew letter Shin like Samech, and they had so strangely used themselves to it that they could not do otherwise, no, not to save their lives. We learn to speak by imitation; those that first used s for sh, did it either because it was shorter or because it was finer, and their children learnt to speak like them, so that you might know an Ephraimite by it; as in England we know a west-country man or a north-country man, nay, perhaps a Shropshire man, and a Cheshire man, by his pronunciation. Thou art a Galilean, and thy speech betrays thee. By this the Ephraimites were discovered. If they took a man that they suspected to be an Ephraimite, but he denied it, they bade him say Shibboleth; but either he could not, as our translation reads it, or he did not heed, or frame, or direct himself, as some read, to pronounce it aright, but said Sibboleth, and so was known to be an Ephraimite, and was slain immediately. Shibboleth signifies a river or stream: "Ask leave to go over Shibboleth, the river." Those that were thus cut off made up the whole number of slaughtered Ephraimites forty-two thousand, Jdg 12:6. Thus another mutiny of that angry tribe was prevented.
3.Now let us observe the righteousness of God in the punishment of these proud and passionate Ephraimites, which in several instances answered to their sin. (1.) They were proud of the honour of their tribe, gloried in this, that they were Ephraimites; but how soon were they brought to be ashamed or afraid to own their country! Art thou an Ephraimite? No, now rather of any tribe than that. (2.) They had gone in a rage over Jordan to burn Jephthah's house with fire, but now they came back to Jordan as sneakingly as they had passed it furiously, and were cut off from ever returning to their own houses. (3.) They had upbraided the Gileadites with the infelicity of their country, lying at such a distance, and now they suffered by an infirmity peculiar to their own country, in not being able to pronounce Shibboleth. (4.) They had called the Gileadites, unjustly, fugitives, and now they really and in good earnest became fugitives themselves; and in the Hebrew the same word (Jdg 12:5) is used of the Ephraimites that escaped, or that fled, which they had used in scorn of the Gileadites, calling them fugitives. He that rolls the stone of reproach unjustly upon another, let him expect that it will justly return upon himself.
III. Here is the end of Jephthah's government. He judged Israel but six years, and then died, Jdg 12:7. Perhaps the death of his daughter sunk him so that he never looked up afterwards, but it shortened his days, and he went to his grave mourning.
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SUMMARY
Jephthah's sharp retort to the Ephraimites in Judges 12:2 serves as a pivotal moment, revealing the deep-seated inter-tribal disunity and unresolved grievances that plagued Israel during the period of the Judges. His defense highlights the existential threat posed by the Ammonites and, more critically, Ephraim's prior refusal to provide aid, thereby justifying his independent military actions and setting the stage for a tragic internal conflict. This verse underscores the pervasive fragmentation within God's covenant people, leading to devastating consequences.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jephthah's speech in this verse masterfully employs several literary techniques. It begins with a direct Retort, immediately countering Ephraim's accusations with a defense of his own actions. This retort quickly transitions into Recrimination, as Jephthah turns the blame back on Ephraim, highlighting their past failures and demonstrating their hypocrisy. He uses Pathos by emphasizing the "great strife" and the desperate situation of his people, aiming to evoke understanding or even sympathy for his independent actions and to underscore the severity of the threat they faced alone. The phrase "ye delivered me not" functions as a form of Irony, as Ephraim, a powerful tribe often associated with leadership, failed to act as deliverers when called upon, a role often associated with God's chosen leaders in this period. This also sets up a Foil between Jephthah's decisive action in a time of crisis and Ephraim's prior inaction and current self-serving complaint, highlighting the stark contrast in their commitment to the welfare of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jephthah's bitter words expose a profound theological problem within Israel during the Judges period: the systemic failure of the tribes to live as a united covenant people under God. Instead of mutual support and shared responsibility in the face of common enemies, there was rampant tribalism, jealousy, and a self-serving mentality. This internal disunity not only weakened them against external threats but also led to tragic internal conflicts, demonstrating how a lack of love and cooperation among God's people can lead to devastating consequences, echoing the warnings against division found throughout Scripture. The incident serves as a grim example of what happens when a people, called to be one, choose fragmentation, prioritizing their own perceived honor over the well-being and unity of the entire nation.
REFLECTION AND APPLICATION
Jephthah's sharp rebuke to Ephraim serves as a powerful cautionary tale for any community, whether a family, a church, or a nation. It highlights the corrosive effects of unaddressed grievances, tribalism, and a lack of mutual support in times of crisis. When members of a community prioritize their own perceived slights or self-interest over the common good, it inevitably leads to division, bitterness, and ultimately, destructive conflict. This passage challenges us to examine our own hearts: Do we genuinely support those in need within our spiritual and communal families, or do we stand by, only to complain when we feel overlooked or excluded from the "glory"? True unity requires proactive participation, humble service, and a willingness to bear one another's burdens, even when it's inconvenient or risky. It calls us to transcend petty jealousies and embrace the shared mission, remembering that our strength lies in our solidarity, not in our divisions.
Questions for Reflection
FAQ
Why was Ephraim so angry with Jephthah?
Answer: Ephraim, a powerful and often arrogant tribe, felt slighted and disrespected because Jephthah did not call upon them to join the initial battle against the Ammonites. They believed their military prowess was essential and that they should have been invited to share in the glory and spoils of war, considering themselves the preeminent tribe. This was a recurring pattern, as seen in their similar complaint to Gideon in Judges 8:1-3. Jephthah's response in Judges 12:2 directly addresses their accusation by reminding them of their prior inaction and the dire circumstances that necessitated his independent leadership.
What does "great strife" imply about the conflict with Ammon?
Answer: The term "great strife" (Hebrew: madon gedolah, derived from rîyb) implies a severe, desperate, and prolonged conflict, not a minor skirmish. It suggests that the Gileadites were facing an existential threat from the Ammonites, pushing them to the brink of destruction. Jephthah uses this strong language to convey the dire circumstances that necessitated his independent action and to underscore the gravity of Ephraim's failure to provide assistance when it was most desperately needed. This context explains why Jephthah felt justified in proceeding without them and why he was so incensed by their later accusations of exclusion.
How does this incident reflect the overall state of Israel during the period of the Judges?
Answer: This incident vividly illustrates the pervasive disunity, tribalism, and moral decay that characterized Israel during the Judges period. Without a central king or strong spiritual leadership, each tribe often acted independently, driven by self-interest, pride, and jealousy rather than a unified commitment to God's covenant. The internal conflict between Jephthah and Ephraim, escalating into civil war, tragically highlights the breakdown of national cohesion and the consequences of a people who "did what was right in their own eyes" (Judges 21:25). It underscores the urgent need for a king who could unite the nation and enforce God's law, a theme that becomes increasingly prominent towards the end of the book of Judges.
CHRIST-CENTERED FULFILLMENT
The tragic disunity and self-serving tribalism depicted in Jephthah's conflict with Ephraim stand in stark contrast to the profound unity and self-sacrificial love found in Christ and His body, the Church. While Israel struggled with internal strife, neglecting their covenant responsibilities to one another, Jesus perfectly embodied the principle of laying down His life for others. He did not wait for an invitation or complain of being overlooked; instead, He proactively "delivered" humanity from the "great strife" of sin and death, becoming the ultimate Lamb of God who takes away the sin of the world. Furthermore, Christ calls His followers to a radical unity, transcending all tribal, ethnic, or social divisions, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Unlike Ephraim's failure to "deliver" their brethren, Christ's mission was one of complete and ultimate deliverance, establishing a new covenant community bound together by His Spirit and His new command to "love one another, just as I have loved you" (John 13:34). He is the true Judge and King who brings peace and unity where there was once only division and strife, fulfilling the deepest longings for a unified people of God.