Judges 12:8

⁷Jephthah judged Israel six years, and when he died, he was buried in one of the cities of Gilead.⁸After Jephthah, Ibzan of Bethlehem judged Israel.⁹He had thirty sons, as well as thirty daughters whom he gave in marriage to men outside his clan; and for his sons he brought back thirty wives from elsewhere. Ibzan judged Israel seven years.

Sermons

What Happened?

K.P. Yohannan

Summary

This verse recounts the leadership of Ibzan, one of the judges of Israel who succeeded Jephthah. Ibzan, from Bethlehem, had thirty sons and thirty daughters whom he married off to people outside his clan. He judged Israel for seven years, leaving a legacy of family and leadership. Despite the brevity of his mention in the Bible, Ibzan's role as a judge reflects God's faithfulness in raising leaders to guide His people during different periods of Israel's history.

Commentary

Keil-Delitzsch
John Gill
Matthew Henry

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

Of these three judges no particular deeds are related, just as in the case of Tola and Jair (see the remarks on Jdg 10:1). But it certainly follows from the expression אחריו ויּשׁפּט (Jdg 12:8, Jdg 12:11, Jdg 12:13) that they were one after another successors of Jephthah, and therefore that their office of judge also extended simply over the tribes on the east of the Jordan, and perhaps the northern tribes on this side. Jdg 12:8-10 Ibzan sprang from Bethlehem,-hardly, however, the town of that name in the tribe of Judah, as Josephus affirms (Ant. v. 7, 13), for that is generally distinguished either as Bethlehem "of Judah" (Jdg 17:7, Jdg 17:9; Rut 1:2; Sa1 17:12), or Bethlehem Ephratah (Mic 5:1), but probably Bethlehem in the tribe of Zebulun (Jos 9:15). He had thirty sons and thirty daughters, the latter of whom he sent away החוּצה (out of his house), i.e., gave them in marriage, and brought home thirty women in their places from abroad as wives for his sons. He judged Israel seven years, and was buried in Bethlehem. Jdg 12:11-12 His successor was Elon the Zebulunite, who died after filling the office of judge for ten years, and was buried at Aijalon, in the land of Zebulun. This Aijalon has probably been preserved in the ruins of Jaln, about four hours' journey to the east of Akka, and half an hour to the S.S.W. of Mejdel Kerun (see V. de Velde, Mem. p. 283). Jdg 12:13-15 He was followed by the judge Abdon, the son of Hillel of Pirathon. This place, where Abdon died and was buried after holding the office of judge for eight years, was in the land of Ephraim, on the mountains of the Amalekites (Jdg 12:15). It is mentioned in Sa2 23:30 and Ch1 11:31 as the home of Benaiah the hero; it is the same as Φαραθώ (read Φαραθόν) in 1 Macc. 9:50, and Joseph. Ant. xiii. 1, 3, and has been preserved in the village of Ferta, about two hours and a half to the S.S.W. of Nabulus (see Rob. Bibl. Res. p. 134, and V. de Velde, Mem. p. 340). On the riding of his sons and daughters upon asses, see at Jdg 10:4.

Matthew Henry Bible Commentary

We have here a short account of the short reigns of three more of the judges of Israel, the first of whom governed but seven years, the second ten, and the third eight. For the transgression of a land, many are the princes thereof, many in a short time, successively (Pro 28:2), good men being removed in the beginning of their usefulness and by the time that they have applied themselves to their business. I. Ibzan of Bethlehem, most probably Bethlehem of Judah, David's city, not that in Zebulun, which is only mentioned once, Jos 19:15. He ruled but seven years, but by the number of his children, and his disposing of them all in marriage himself, it appears that he lived long; and probably the great increase of his family, and the numerous alliances he made, added to his personal merits, made him the more fit to be either chosen by the people as Jephthah was, or called of God immediately, as Gideon was, to be Israel's judge, to keep up and carry on the work of God among them. That which is remarkable concerning him is, 1. That he had many children, sixty in all, a quiver full of these arrows. Thus was Bethlehem of old famous for increase, the very city where he was to be born whose spiritual seed should be as the stars of heaven. 2. That he had an equal number of each sex, thirty sons and thirty daughters, a thing which does not often happen in the same family, yet, in the great family of mankind, he that at first made two, male and female, by his wise providence preserves a succession of both in some sort of equality as far as is requisite to the keeping up of the generations of men upon earth. 3. That he took care to marry them all. His daughters he sent abroad, et maritis dedit, so the vulgar Latin adds - he provided husbands for them; and, as it were in exchange, and both ways, strengthening his interest, he took in thirty daughters from abroad for his sons. The Jews say, Every father owes three things to his son: to teach him to read the law, give him a trade, and get him a wife. What a difference was there between Ibzan's family and that of his immediate predecessor Jephthah! Ibzan has sixty children and all married, Jephthah but one, a daughter, that dies or lives unmarried. Some are increased, others are diminished: both are the Lord's doing. II. Elon of Zebulun, in the north of Canaan, was next raised up to preside in public affairs, to administer justice, and to reform abuses. Ten years he continued a blessing to Israel, and then died, Jdg 12:11, Jdg 12:12. Dr. Lightfoot computes that in the beginning of his time the forty years' oppression by the Philistines began (spoken of Jdg 13:1), and about that time Samson was born. Probably, his residence being in the north, the Philistines who bordered upon the southern parts of Canaan took the opportunity of making incursions upon them. III. Abdon, of the tribe of Ephraim, succeeded, and in him that illustrious tribe begins to recover its reputation, having not afforded any person of note since Joshua; for Abimelech the Shechemite was rather a scandal to it. This Abdon was famous for the multitude of his offspring (v. 14): he had forty sons and thirty grandsons, all of whom he lived to see grown up, and they rode on seventy ass-colts either as judges and officers or as gentlemen and persons of distinction. It was a satisfaction to him thus to see his children's children, but it is feared he did not see peace upon Israel, for by this time the Philistines had begun to break in upon them. Concerning this, and the rest of these judges that have ever so short an account given of them, yet notice is taken where they were buried (Jdg 12:7, Jdg 12:10, Jdg 12:12, Jdg 12:15), perhaps because the inscriptions upon their monuments (for such were anciently used, Kg2 23:17) would serve for the confirmation and enlargement of their story, and might be consulted by such as desired further information concerning them. Peter, having occasion to speak of David, says, His sepulchre is with us unto this day, Act 2:29. Or it is intended for the honour of the places where they laid their bones, but may be improved for the lessening of our esteem of all worldly glory, of which death and the grave will stain the pride. These judges, that were as gods to Israel, died like men, and all their honour was laid in the dust. It is very strange that in the history of all these judges, some of whose actions are very particularly related, there is not so much as once mention made of the high priest, or any other priest or Levite, appearing either for counsel or action in any public affair, from Phinehas (Jdg 20:28) to Eli, which may well be computed 250 years; only the names of the high priests at that time are preserved, Ch1 6:4-7; and Ezr 7:3-5. How can this strange obscurity of that priesthood for so long a time, now in the beginning of its days, agree with that mighty splendour with which it was introduced and the figure which the institution of it makes in the law of Moses? Surely it intimates that the institution was chiefly intended to be typical, and that the great benefits that seemed to be promised by it were to be chiefly looked for in its antitype, the everlasting priesthood of our Lord Jesus, in comparison of the superior glory of which that priesthood had no glory, Co2 3:10.