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<p>The princes and people of Gilead we left, in the close of the foregoing chapter, consulting about the choice of a general, having come to this resolve, that whoever would undertake to lead their forces against the children of Ammon should by common consent be head over all the inhabitants of Gilead. The enterprise was difficult, and it was fit that so great an encouragement as this should be proposed to him that would undertake it. Now all agreed that Jephthah, the Gileadite, was a mighty man of valour, and very fit for that purpose, none so fit as he, but he lay under three disadvantages:—1. He was <i>the son of a harlot</i> (<a class="bibleref" title="Judg.11.1" href="/passage/?search=Judg.11.1">Jdg. 11:1</a>), of <i>a strange woman</i> (<a class="bibleref" title="Judg.11.2" href="/passage/?search=Judg.11.2">Jdg. 11:2</a>), one that was neither a wife nor a concubine; some think his mother was a Gentile; so Josephus, who calls him <i>a stranger by the mother’s side</i>. An Ishmaelite, say the Jews. If his mother was a harlot, that was not his fault, however it was his disgrace. Men ought not to be reproached with any of the infelicities of their parentage or extraction, so long as they are endeavouring by their personal merits to roll away the reproach. The son of a harlot, if born again, born from above, shall be accepted of God, and be as welcome as any other to the glorious liberties of his children. Jephthah could not read in the law the brand there put on the Ammonites, the enemies he was to grapple with, that they should <i>not enter into the congregation of the Lord</i>, but in the same paragraph he met with that which looked black upon himself, that a bastard should be in like manner excluded, <a class="bibleref" title="Deut.23.2,Deut.23.3" href="/passage/?search=Deut.23.2,Deut.23.3"><span class="bibleref" title="Deut.23.2">Deut. 23:2</span>, <span class="bibleref" title="Deut.23.3">3</span></a>. But if that law means, as most probably it does, only those that are born of incest, not of fornication, he was not within the reach of it. 2. He had been driven from his country by his brethren. His father’s legitimate children, insisting upon the rigour of the law, thrust him out from having any inheritance with them, without any consideration of his extraordinary qualifications, which merited a dispensation, and would have made him a mighty strength and ornament of their family, if they had overlooked his being illegitimate and admitted him to a child’s part, <a class="bibleref" title="Judg.11.2" href="/passage/?search=Judg.11.2">Jdg. 11:2</a>. One would not have thought this abandoned youth was intended to be Israel’s deliverer and judge, but God often humbles those whom he designs to exalt, and makes that <i>stone the head of the corner which the builders refused</i>; so Joseph, Moses, and David, the three most eminent of the shepherds of Israel, were all thrust out by men, before they were called of God to their great offices. 3. He had, in his exile, headed a rabble, <a class="bibleref" title="Judg.11.3" href="/passage/?search=Judg.11.3">Jdg. 11:3</a>. Being driven out by his brethren, his great soul would not suffer him either to dig or beg, but by his sword he must live; and, being soon noted for his bravery, those that were reduced to such straits, and animated by such a spirit, enlisted themselves under him. <i>Vain men</i> they are here called, that is, men that had run through their estates and had to seek for a livelihood. These went out with him, not to rob or plunder, but to hunt wild beasts, and perhaps to make incursions upon those countries which Israel was entitled to, but had not as yet come to the possession of, or were some way or other injured by. This is the man that must save Israel. That people had by their idolatry made themselves children of whoredoms, and aliens from God and his covenant, and therefore, though God upon their repentance will deliver them, yet, to mortify them and remind them of their sin, he chooses to do it by a bastard and an exile.</p>
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