Judges 11:2 · Bible study
Judges 11:2 Commentary: Jephthah's Expulsion
Hebrew · 8 what the commentators say
Meaning in one sentence
Was Jephthah's expulsion by his half-brothers legally justified or an act of injustice? Commentators and ancient law offer insights.
Research Summary
- Meaning: Jephthah is expelled by his half-brothers on grounds of illegitimate birth, but later becomes Israel's judge.
- Key words: 'drove out' (גָּרַשׁ, garash), 'inherit' (נָחַל, nachal), 'another woman' (אִשָּׁה אַחֶרֶת).
- Main debate: Was the expulsion legally justified under Israelite inheritance law or motivated by prejudice?
- Theological theme: God's use of the outcast and rejected to accomplish His purposes.
- Best use: Teaching on God's sovereignty over human rejection, and the value of every person regardless of birth.
Translation Comparison
BSB Berean Standard Bible 2020
And Gilead’s wife bore him sons who grew up, drove Jephthah out, and said to him, “You shall have no inheritance in our father’s house, because you are the son of another woman.”
WEB World English Bible 2000
Gilead’s wife bore him sons. When his wife’s sons grew up, they drove Jephthah out and said to him, “You will not inherit in our father’s house, for you are the son of another woman.”
KJV King James Version 1769
And Gilead’s wife bare him sons; and his wife’s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou art the son of a strange woman.
ASV American Standard Version 1901
And Gilead’s wife bare him sons; and when his wife’s sons grew up, they drove out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou art the son of another woman.
YLT Young's Literal Translation 1898
and the wife of Gilead beareth to him sons, and the wife's sons grow up and cast out Jephthah, and say to him, `Thou dost not inherit in the house of our father; for son of another woman art thou.'
Darby Darby Bible 1890
And Gilead's wife bore him sons; and when his wife's sons were grown, they expelled Jephthah, and said to him, Thou shalt not inherit in our father's house; for thou art the son of another woman.
Douay-Rheims Douay-Rheims Bible 1899
Now Galaad had a wife of whom he had sons: who, after they were grown up, thrust out Jephte, saying: Thou canst not inherit in the house of our father, because thou art born of another mother.
Translations in other languages (10 available)
Y la mujer de Galaad también le había parido hijos; los cuales cuando fueron grandes, echaron fuera á Jephté, diciéndole: No heredarás en la casa de nuestro padre, porque eres bastardo.
E a mulher de Gileade também lhe havia dado à luz filhos; os quais quando foram grandes, lançaram fora a Jefté, dizendo-lhe: Não herdarás na casa de nosso pai, porque és bastardo.
La femme de Galaad lui enfanta des fils, qui, devenus grands, chassèrent Jephthé, et lui dirent: Tu n’ hériteras pas dans la maison de notre père, car tu es fils d’ une autre femme.
Da aber das Weib Gileads ihm Kinder gebar und des Weibes Kinder groß wurden, stießen sie Jephthah aus und sprachen zu ihm: Du sollst nicht erben in unsers Vaters Haus; denn du bist eines andern Weibes Sohn.
Gileads huisvrouw baarde hem ook zonen; en de zonen dezer vrouw, groot geworden zijnde, stieten Jeftha uit, en zeiden tot hem: Gij zult in het huis onzes vaders niet erven, want gij zijt een zoon van een andere vrouw.
La moglie di Galaad gli avea dato de’ figliuoli; e quando questi figliuoli della moglie furono grandi, cacciarono Jefte e gli dissero: “Tu non avrai eredità in casa di nostro padre, perché sei figliuolo d’un’altra donna”.
Ale i żona Galaadowa narodziła mu synów; a dorósłszy synowie tej żony, wygnali Jeftego, mówiąc mu: Nie będziesz brał dziedzictwa w domu ojca naszego, boś ty jest synem inszej niewiasty.
И жена Галаадова родила ему сыновей. Когда возмужали сыновья жены, изгнали они Иеффая, сказав ему: ты не наследник в доме отца нашего, потому что ты сын другой женщины.
基列 的妻 也生了 幾個兒子：他妻 所生的兒子 長大了，就趕逐 耶弗他，說：「你不可 在我們父 家 承受產業，因為 你是 妓 女 的兒子。」
And Gilead's wife gave birth to sons, and when her sons became men, they sent Jephthah away, saying, You have no part in the heritage of our father's house, for you are the son of another woman.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 11:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jephthah was a 'mighty man of valour' (Judges 11:1) but his illegitimate birth led to his expulsion by his half-brothers. The main debate is whether this expulsion was legally justified. Gill notes that the son of a harlot might not inherit under Israelite law, yet he also cites Rabbinic opinion that such a son could inherit if his mother was not a foreigner. Jamieson-Fausset-Brown state that while the brothers had a prior claim, their 'rude and violent treatment' suggests 'secret ill-will.' Matthew Henry calls Jephthah's birth a 'disgrace' but not his fault, and Keil & Delitzsch compare the expulsion to Abraham sending away Ishmael (Genesis 21:10). The consensus sees the expulsion as harsh, even if there were legal precedents, and points to the brothers' cruelty.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Legally justified expulsion: Deuteronomy 23:2, comparison with Ishmael (Genesis 21:10), and Gill's note on inheritance law.
- Unjust expulsion driven by ill-will: Jephthah's complaint in Judges 11:7, JFB's 'secret ill-will,' and the harsh language of driving him out.
What is clear: Jephthah was expelled by his half-brothers, fled to Tob, and later became Israel's judge, a trajectory of rejection followed by God's vindication.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Legality of the expulsion | The half-brothers acted out of self-interest and used Jephthah's birth as a pretext. | Some argue they had legal grounds (Gill notes possible exclusion of a harlot's son; Keil & Delitzsch cite Abraham sending away Ishmael). Others see it as unjust (Jephthah himself complains in v.7; JFB notes 'secret ill-will'). |
| Jephthah's character and fitness | He was a 'mighty man of valour' and later a judge of Israel. | Some highlight his illegitimate birth as a disadvantage (Matthew Henry calls it a 'disgrace'), while others emphasize his faith (Hebrews 11:32). |
| Inheritance rights of sons of secondary wives | Sons of primary wives had priority in inheritance. | Whether the son of a prostitute could inherit at all is disputed. Gill cites Rabbinic opinion that it depended on the mother's status; others assume he had no legal claim. |
Historical & Cultural Context
In ancient Israel, inheritance was patrilineal and typically passed to sons of the primary wife. Sons of concubines or secondary wives could sometimes share, but the son of a prostitute (Jephthah's mother) was often marginalized. Deuteronomy 23:2 excludes 'a person born of a forbidden union' from the assembly, which may have influenced social standing, though it does not directly address inheritance. The phrase 'son of another woman' (אִשָּׁ֥ה אַחֶ֖רֶת) emphasizes Jephthah's mother was not Gilead's lawful wife. The brothers' claim, 'You will not inherit in our father's house', reflects a common pattern: Abraham sent away Hagar's son Ishmael so that Isaac alone would inherit (Genesis 21:10; Galatians 4:30). But unlike Abraham's action, which God commanded, this expulsion seems driven by greed and animosity. Jephthah fled to the land of Tob, where 'vain men' (וַיִּתְלַקְּטוּ אֵלָיו רֵיקִים) gathered around him, forming a band of outcasts. This sets the stage for his later rise when the elders of Gilead, desperate in the Ammonite crisis, turn to the very man they expelled.
Textual Notes
The consulted sources note no significant textual variants for this verse.
Reception History
Jephthah is listed among the heroes of faith in Hebrews 11:32, which shapes Christian reception of this story. Early and medieval interpreters often focused on his vow and the sacrifice of his daughter, but the expulsion narrative also illustrated how God raises up the lowly. Reformation commentators like Matthew Henry saw in Jephthah an example of undeserved grace and God's sovereignty over human rejection. Modern scholarship examines the legal and social context of ancient Israel to understand the dynamics of family law and the treatment of outcasts.
Preaching This Verse
Three-point outline
- Rejection by Family: Jephthah’s half-brothers drive him out because of his birth. The text underscores their cruelty: they waited until they ‘grew up’ to expel him, when he had no recourse.
- Life as an Outcast: Jephthah flees to the land of Tob and attracts ‘vain men’, people with nothing to lose. This period shapes his leadership and resilience.
- God’s Reversal: The elders who once rejected Jephthah later beg him to lead them against Ammon. God uses the rejected one to save Israel.
Five-point outline
- Background: Jephthah’s birth as a son of a prostitute (v.1).
- The injustice: Brothers drive him out, denying inheritance (v.2).
- Jephthah’s flight and formation of a band (v.3).
- The crisis: Ammon attacks, and the elders remember Jephthah (vv.4-6).
- Return and leadership: Jephthah becomes head and captain (v.11).
Illustration hooks
- A family business where the son of a second marriage is denied his fair share, despite hard work.
- A church that overlooks a gifted person because of a past mistake or stigma.
- An organization that, when in crisis, turns to someone they previously marginalized.
Questions your congregation is asking
- Does my past or family background disqualify me from being used by God?
- How should I respond when I am treated unfairly by those closest to me?
- Can God really bring good out of rejection and hardship?
Leading a Discussion
This verse opens a window into family conflict and social exclusion in ancient Israel. Jephthah’s brothers use his birth as a weapon to deprive him of his place. Yet God has not finished with him. As you discuss, consider both the legal customs of the time and the heart attitudes on display.
Discussion questions
- What specific reasons do the half-brothers give for expelling Jephthah? How does their language reveal their view of him?
- Read Judges 11:7. Jephthah later says to the elders, “Didn’t you hate me and expel me out of my father’s house?” How does this accusation shape our understanding of the expulsion?
- Compare this account to the story of Ishmael and Isaac in Genesis 21. How are they similar? How are they different?
- What does the phrase ‘son of another woman’ suggest about Jephthah’s legal and social status?
- In what ways do we, individually or as a community, exclude people based on their origins or past?
- How does God’s choice of Jephthah challenge our assumptions about who He can use?
- What hope does this passage offer for those who have been rejected by family or community?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 12:10 | There was a famine in the land. Abram went down into Egypt to live as a foreigner there, for the famine was severe in the land. |
| Deuteronomy 23:2 | A person born of a forbidden union shall not enter into Yahweh’s assembly; even to the tenth generation shall no one of his enter into Yahweh’s assembly. |
| Proverbs 2:16 | to deliver you from the strange woman, even from the foreigner who flatters with her words, |
| Proverbs 5:3 | For the lips of an adulteress drip honey. Her mouth is smoother than oil, |
| Proverbs 5:20 | For why should you, my son, be captivated with an adulteress? Why embrace the bosom of another? |
| Proverbs 6:24 | to keep you from the immoral woman, from the flattery of the wayward wife’s tongue. |
| Proverbs 6:26 | For a prostitute reduces you to a piece of bread. The adulteress hunts for your precious life. |
| Galatians 4:30 | However, what does the Scripture say? “Throw out the servant and her son, for the son of the servant will not inherit with the son of the free woman.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator distinguishes Gilead's wife as the lawful wife, not a secondary woman. He suggests this verse infers Jephthah's background from other passages: in Judges 11:7 the elders drove him out, not his half-brothers, and "brethren" in 11:3 actually means
Geneva Bible Notes Reformed 1599
The Geneva Note explains that Jephthah's half-brothers drove him out because he was the son of a concubine, and under the law such a child was not entitled to inherit. Their harsh action, though cruel, followed the legal custom of the time.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Jephthah's half-brothers likely acted unjustly when they expelled him, even though his mother's status as a foreign woman might have legally disqualified him from inheritance. Jewish rabbinic tradition, he points out, allowed such a son to inherit unless the mother was a handmaid or outright stranger, making the brothers' harsh expulsion questionable.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that under ancient custom, a son from a secondary wife had no share in the inheritance alongside the legitimate children, so the brothers' prior claim was legally unassailable. Their harsh and violent treatment of Jephthah therefore points to underlying spite rather than legal right.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insist that Gilead is the actual name of
Lange's Commentary Reformed 1857
Lange emphasizes that Jephthah's story is often misunderstood because readers ignore the spiritual background: Gilead had already repented and turned back to God before seeking him. Unlike Gideon, who acted alone, Jephthah was a valiant hero supported by a penitent, God-fearing tribe, not an ambitious adventurer.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Jephthah's greatest disadvantage was being born to a harlot, a disgrace not of his own making. He insists that personal merit can overcome the reproach of one's birth, and points to spiritual rebirth as the way any person, regardless of earthly parentage, can be fully accepted by God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.