(11) The people made him head and captain.--The people ratified the promise of the elders, and solemnly inaugurated him as both the civil and military leader of the Trans-jordanic tribes.
Uttered all his words.--It probably means that he took some oath as to the condition of his government.
Before the Lord in Mizpeh.--Some have supposed that this must mean that the oath was taken before the Tabernacle or Ark, or Urim and Thummim, because the phrase has this meaning elsewhere (Exodus 34:34; Joshua 18:8; and infra, Judges 20:26; Judges 21:2);--and consequently that the scene of this covenant must be the Western Mizpeh, in Benjamin (Joshua 18:26; 1 Maccabees 3:46, "for in Maspha was the place where they prayed aforetime in Israel"). There are, indeed, no limits to the possible irregularities of these disturbed times, during which the priests seem to have sunk into the completest insignificance. The Ark may therefore have been transferred for a time to Mizpeh, in Benjamin (Judges 20:1), as tradition says. But if that Mizpeh had been meant, it would certainly have been specified, since the Mizpeh of our present narrative (Judges 10:17) is in Gilead. Nor is it at all likely that the High Priest would have carried the sacred Urim into the disturbed and threatened Eastern districts. "Before Jehovah" probably means nothing more than by some solemn religious utterance or ceremony; and Mizpeh in Gilead had its own sacred associations (Genesis 31:48-49).
Verse 11. - Head and captain. Both civil ruler or judge, and military chief. Uttered all his words before the Lord. The expression "before the Lord" is used in Exodus 34:34; Leviticus 1:3; Judges 21:2 (before God), and elsewhere, to signify the special presence of the Lord which was to be found in the tabernacle, or with the ark, or where there was the priest with an ephod. And this must be the meaning of the expression here. Jephthah was installed at the national place of gathering and consultation for Gilead, viz., at Mizpah in Gilead, into his office as bead of the State, and there, as in the capital, he performed all his duties under the sanctions of religion. Whether, however, the ark was brought there, or the altar, or a priest with an ephod, or whether some substitute was devised which the unsettled times might justify, it is impossible to say from want of information. There seems to be some reference in the words to Jephthah's vow, in ver. 31, as one of such utterances.
11:1-11 Men ought not to be blamed for their parentage, so long as they by their personal merits roll away any reproach. God had forgiven Israel, therefore Jephthah will forgive. He speaks not with confidence of his success, knowing how justly God might suffer the Ammonites to prevail for the further punishment of Israel. Nor does he speak with any confidence at all in himself. If he succeed, it is the Lord delivers them into his hand; he thereby reminds his countrymen to look up to God as the Giver of victory. The same question as here, in fact, is put to those who desire salvation by Christ. If he save you, will ye be willing that he shall rule you? On no other terms will he save you. If he make you happy, shall he make you holy? If he be your helper, shall he be your Head? Jephthah, to obtain a little worldly honour, was willing to expose his life: shall we be discouraged in our Christian warfare by the difficulties we may meet with, when Christ has promised a crown of life to him that overcometh?
Then Jephthah went with the elders of Israel,.... From the land of Tob into the land of Gilead, his native country:
and the people made him head and captain over them; ratified and confirmed what the elders had promised, and by a general unanimous vote appointed him both to be the captain of their forces, and to be the chief ruler and governor of them. And this they did, though he was the son of an harlot; and according to the law in Deuteronomy 23:2, such an one was not to be a civil magistrate; but this was a case of necessity, and in which, no doubt, they were directed by the Lord, who could dispense with his own law: besides, they had come to such an agreement before they had pitched on any particular person, that who should begin to fight with the children of Ammon should be head over all the inhabitants of Gilead so that they were obliged to it by their vote and decree, when they assembled at Mizpeh, where it is probable they consulted the Lord, and acted under his direction, Judges 10:17 and where this was confirmed, as seems from the following clause:
and Jephthah uttered all his words before the Lord in Mizpeh; where the congregation of Israel were assembled, and in which the Shechinah, or divine Majesty, dwelt, as is observed by Jarchi and Kimchi, and not Mizpeh in Joshua 11:3, as the latter says, but this was on the other side Jordan, in the land of Gilead; however, as it was a solemn meeting, the Lord was there, and, as in his presence, Jephthah rehearsed all that passed between him and the elders of Gilead; and, no doubt, in prayer to God, desired he would signify his approbation and ratification of their agreement, and would give him success in his undertakings against the children of Ammon.
Uttered all his words.--It probably means that he took some oath as to the condition of his government.
Before the Lord in Mizpeh.--Some have supposed that this must mean that the oath was taken before the Tabernacle or Ark, or Urim and Thummim, because the phrase has this meaning elsewhere (Exodus 34:34; Joshua 18:8; and infra, Judges 20:26; Judges 21:2);--and consequently that the scene of this covenant must be the Western Mizpeh, in Benjamin (Joshua 18:26; 1 Maccabees 3:46, "for in Maspha was the place where they prayed aforetime in Israel"). There are, indeed, no limits to the possible irregularities of these disturbed times, during which the priests seem to have sunk into the completest insignificance. The Ark may therefore have been transferred for a time to Mizpeh, in Benjamin (Judges 20:1), as tradition says. But if that Mizpeh had been meant, it would certainly have been specified, since the Mizpeh of our present narrative (Judges 10:17) is in Gilead. Nor is it at all likely that the High Priest would have carried the sacred Urim into the disturbed and threatened Eastern districts. "Before Jehovah" probably means nothing more than by some solemn religious utterance or ceremony; and Mizpeh in Gilead had its own sacred associations (Genesis 31:48-49).
and the people made him head and captain over them; ratified and confirmed what the elders had promised, and by a general unanimous vote appointed him both to be the captain of their forces, and to be the chief ruler and governor of them. And this they did, though he was the son of an harlot; and according to the law in Deuteronomy 23:2, such an one was not to be a civil magistrate; but this was a case of necessity, and in which, no doubt, they were directed by the Lord, who could dispense with his own law: besides, they had come to such an agreement before they had pitched on any particular person, that who should begin to fight with the children of Ammon should be head over all the inhabitants of Gilead so that they were obliged to it by their vote and decree, when they assembled at Mizpeh, where it is probable they consulted the Lord, and acted under his direction, Judges 10:17 and where this was confirmed, as seems from the following clause:
and Jephthah uttered all his words before the Lord in Mizpeh; where the congregation of Israel were assembled, and in which the Shechinah, or divine Majesty, dwelt, as is observed by Jarchi and Kimchi, and not Mizpeh in Joshua 11:3, as the latter says, but this was on the other side Jordan, in the land of Gilead; however, as it was a solemn meeting, the Lord was there, and, as in his presence, Jephthah rehearsed all that passed between him and the elders of Gilead; and, no doubt, in prayer to God, desired he would signify his approbation and ratification of their agreement, and would give him success in his undertakings against the children of Ammon.