Juízes 9
Adam Clarke · Citado em PreceptAustin
Juízes 9
Clarke: The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside. F Duane Lindsey: The major point of Jotham’s parable was that only worthless people seek to lord it over others, for worthy individuals are too busy in useful tasks to seek such places of authority. (See Bible Knowledge Commentary: Old Testament) George Bush - Ran away and fled and went. This accumulation of equivalent expressions denotes the great haste with which Jotham made his escape; confirming the view given above, v. 7, of the time when this address was delivered. To Beer. Beer signifies a well, and is prefixed to the names of many places mentioned in Scripture, from water being found in their vicinity. The place here designated seems to have been a city of the Gibeonites, Josh. 9:17, within the boundary of the tribe of Benjamin. It was situated about ten miles north of Jerusalem, and not far from Gibeah. Eusebius takes notice of this place as being a considerable village in his time; and Maundrell informs us that the modern village stands in a pleasant situation on an edge of the hill, with a gentle declivity to the south. At the foot of the hill there is an excellent spring of water, which may have given it its name, and above it are the remains of an old church built by the empress Helena. (Judges 9 Commentary) Judges 9:22 Now Abimelech ruled over Israel three years. Judges 9 Resources THE MILLS OF GOD GRIND 3 YEARS Longfellow once described the justice of God writing that “Though the mills of God grind slowly, Yet they grind exceeding small” In this chapter of Judges the mills of God would grind Abimelech exceedingly small within three years! (Jdg 9:23-24) Now Abimelech ruled over Israel three years: The verb ruled is not the same one Abimelech used in Jdg 9:2 (mashal). Bush points out that "the original for ‘ruled’ (שרה sârâh), is a word properly signifying to exercise despotic sway, a species of rule entirely different from the mild and gentle ascendency indicated by the term שפט shâphat, to judge." (see also Wolf's comment below). Note that the text does not say Abimelech judged but that he ruled. Abimelech proved not to be a "savior" like the true judges, but in fact a destroyer! As alluded to earlier "over Israel" almost certainly equates with a limited rule since his power does not seem to extend beyond the central areas of Ephraim and Manasseh. Pulpit Commentary on ruled over - The Hebrew word here used is quite a different one from that in Jdg 9:8, 10, 12, 14, and elsewhere, where the reign of a king is designated. It means to exercise dominion, to be a chief or captain over a people. The use of it here suggests that though, as we read in Jdg 9:6, the Canaanite men of Shechem and the house of Millo had made him their king, yet he was not made king by the tribes in general, only he exercised a kind of dominion over them, or over a sufficiently large portion of them to warrant their being called Israel. Arthur Cundall on over Israel - “The extent of Abimelech’s kingdom was very limited; only Shechem, Beth-millo, Arumah (Judges 9:41) and Thebez (Judges 9:50) are mentioned as under his jurisdiction and it is unlikely that it extended beyond a portion of western Manasseh.” (Borrow Judges & Ruth: Tyndale Old Testament Commentary) Herbert Wolf: The word for “governed” (ruled) (yasar) is unique to the book and is perhaps chosen to distinguish Abimelech’s ill-fated rule from that of the true judges. Abimelech was more like a tyrant than a king, and he soon encountered opposition in Shechem itself. There was enough time transpired to sour the relationship between him and his supporters; they got the type of ruler they deserved; the opposite of a servant king. For 3 years it seemed as though evil had triumphed but God's justice would soon be invoked upon this wicked usurper. Treachery begets treachery, and it was not long until there were problems between Abimelech and the Shechemites. Paul Apple -Judges 9:22-57 TITLE: THE CURSE OF JOTHAM – TREACHERY REWARDED WITH TREACHERY BIG IDEA: THE FAITHFULNESS OF GOD INCLUDES THE FULFILLMENT OF HIS CURSES INTRODUCTION: Have any of you ever seen those little boxes of Bible promises where you can pick one card out each week and take comfort in the blessing promised in that verse? When we think of the faithfulness of God, we usually think in terms of His keeping His promises of blessing. What a comfort to sing some of the old hymns like “Standing on the Promises of God.” Just like our Bible verse for the year “Jesus Christ is the same yesterday and today ad forever” (Heb. 13:8). We know that our God will never act in a way inconsistent with Who He is and What He has promised to do. We can count on God’s faithfulness every day. But the conclusion of this account of Gideon’s son, Abimelech, the Bramble King, reminds us that God is just as faithful in carrying out His promised curses. Have you ever been in a Christian book store and seem a little box of Bible curses – where you can pick one out each day and meditate on it? Not so great from a marketing perspective! The Bible is full of prominent curses. Starts right at the beginning of Genesis: Gen. 2:17 “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.” Satan’s strategy is to try to undermine God’s curses; coming alongside and whispering: Surely God didn’t mean what He said; Surely He won’t act so severely. Gen. 3 – is all about the pronouncement of major curses by God - He addresses the serpent – declares that the seed of the woman will have the ultimate victory - He addresses the woman – promises pain in childbirth – Did God keep His Word? - Then He addresses the man – promises hardship and toil in everyday labor – How did it go for you this week at your job? Was it a country club type of experience? Maybe you think God will give you a pass on certain aspects of the famous Harvest Law: “Whatsoever a man soweth, so shall he also reap.” Make no mistake – God keeps His Word. You can track the multitude of curses sprinkled throughout the Scriptures. Don’t make the mistake of taking God lightly. For devotions, I have been using a compilation of daily nuggets from the pen of A.W. Tozer. As we consider the sovereignty and providence of God that allow Him to carry out His blessings and cursings, I found it interesting that the theme for today’s reading was exactly our message for today: God is faithful to condemn!” Don’t be fooled by God’s timetable where it might seem like there is no accountability. If you forsake truth and integrity, your treachery will be rewarded with the curse of God. George Bush - When Abimelech had reigned three years over Israel. Here again the original for ‘reigned’ (שרה sârâh), is a word properly signifying to exercise despotic sway, a species of rule entirely different from the mild and gentle ascendency indicated by the term שפט shâphat, to judge. The legitimate rulers of Israel at this time could never be termed שרים sarim, princes, unless in consequence of the usurpation of a power which the primitive structure of their government did not allow. It is probable that Abimelech’s authority did not at first extend beyond the city of Shechem, which had appointed him king. But by gradual encroachments he seems to have extended his sway over some of the adjacent towns and territories, compelling them to acknowledge his power, as we find him, v. 50, going against Thebez, in the tribe of Ephraim, as a rebellious city that seems to have refused subjection to him. By the phrase ‘reigned over Israel,’ we are doubtless to understand a part of Israel, i. e. such tribes as submitted to him. (Judges 9 Commentary) A R Fausset - When Abimelech had reigned three years over Israel [Heb., governed, ‘was prince over’: yasar, from Sur; not ‘reigned.’ The Shechemites alone “made him king”: the rest of Israel (probably only northern Israel, Ephraim and Manasseh) submitted to his usurped despotism as prince, of necessity, not of choice], (23) Then God sent an evil spirit [a demon, in judicial retribution (1 Sam. 16:14–23, 18:10, 19:9). ‘God,’ Elohim, as the God of justice, sent it, not Jehovah, the covenant God of His people] between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with [conspiring secretly against] Abimelech [nothing is more unstable than popularity gained by wickedness. The friendship of the wicked is a lie], Judges 9:23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, God: Jdg 9:15,20 1Sa 16:14-16 18:9,10 1Ki 12:15 22:22,23 2Ch 10:15 2Ch 18:19-22 Isa 19:2,14 2Th 2:11,12 an evil spirit: Ex, Is, 258 dealt: Jdg 9:16 Isa 33:1 Mt 7:2 Judges 9 Resources Related Passages: 1 Samuel 16:14-16 (EVIL SPIRIT ON KING SAUL) Now the Spirit of the LORD departed from Saul, and an evil spirit from the LORD terrorized him. 15 Saul’s servants then said to him, “Behold now, an evil spirit from God is terrorizing you. 16 “Let our lord now command your servants who are before you. Let them seek a man who is a skillful player on the harp; and it shall come about when the evil spirit from God is on you, that he shall play the harp with his hand, and you will be well....23 So it came about whenever the evil spirit from God came to Saul, David would take the harp and play it with his hand; and Saul would be refreshed and be well, and the evil spirit would depart from him. 1 Samuel 18:10 Now it came about on the next day that an evil spirit from God came mightily upon Saul, and he raved in the midst of the house, while David was playing the harp with his hand, as usual; and a spear was in Saul’s hand. 1 Samuel 19:9 Now there was an evil spirit from the LORD on Saul as he was sitting in his house with his spear in his hand, and David was playing the harp with his hand. DIVINE SOVEREIGNTY JUDGING TREACHERY WITH TREACHERY Then God sent an evil spirit between Abimelech and the men of Shechem: Mark it down that God is in complete control! What a contrast i this verse! Earlier in Judges God sent his Spirit to empower His chosen deliverers (see Jdg. 3:10; 6:34). Here the text says He sends an "evil spirit" to destroy a man who threatens Israel's welfare. God is not the Author of evil, but in His sovereignty, He is able to use evil for His holy purposes! This event would seem to be an example of God's permissive will. And so God permitted an evil spirit of jealousy, treachery, and discord, to break out between Abimelech and the Shechemites. On several occasions God uses an "evil spirit" to judge sinners (1Sa 16:14; 18:10; 19:10; 1Chr 21:1). In the course of God’s providence, there appeared jealousy, distrust, and hate. God allowed it to work as punishment for the idolatry and mass murder. Pulpit Commentary note on Jdg 9:23-24 - These two verses contain the summary of what is related in detail in the rest of the chapter, and we are told that it all happened providentially, that the violence done to the sons of Jerubbaal, and their blood, might come to be laid (literally, for someone to lay) upon Abimelech, etc. Lawson Stone on evil spirit - In contrast to the legitimate saviors of Israel, who were possessed by the Spirit of Yahweh, Abimelech the usurper received a kind of charisma of his own, lit. "God sent an evil spirit between Abimelech and the lords of Shechem." The term "evil" (ra') embraces the entire semantic domain of trouble, calamity, mischief, and moral evil from the point of view of the person involved. It does not denote objective evil. For example, Joshua challenged his people, "If it is ra' in your eyes to serve Yahweh" (Josh 24:15). Clearly serving Yahweh is not a bad thing, but someone conceivably could perceive it as such. Thus God put a spirit between Abimelech and the Shechemites that caused bad feelings. The authenticating, loyalty-inspiring charisma of the divinely chosen leader had its dark counterpart. God had taken up the challenge implicit in Abimelech's repudiation of Gideon. (See Joshua, Judges, Ruth) Paul Apple - God is the Conductor, the Master Director! He is directing the course of history and all of the minute details associated with all events – yet without being the Author of sin. NET Note on “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.” ESV Study Bible - Cf. the “evil (or harmful) spirit” God sent to Saul (1 Sa. 16:14-16, 23a, 23b; 18:10; 19:9; see note on 1Sa. 16:14). Here, the spirit is between Abimelech and the Shechemites, probably “a spirit of ill will” or “a harmful spirit” between the parties. In this way, God himself brought about the estrangement between the two sides. (See in context the ESV Study Bible or borrow ESV study Bible for one hour)
Juízes 9
Clarke: The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless. John
Juízes 9
Clarke: The fruit of the fig tree is the sweetest or most luscious of all fruits. A full-ripe fig, in its own climate, has an indescribable sweetness; so much so that it is almost impossible to eat it, till a considerable time after it is gathered from the trees, and has gone through an artificial preparation Judges 9:11 "But the fig tree said to them, 'Shall I leave my sweetness and my good fruit, and go to wave over the trees?' Lk 13:6,7 Judges 9 Resources THE FIG TREE REFUSES TO REIGN But the fig tree said to them, 'Shall I leave my sweetness and my good fruit, and go to wave over the trees - The wise fig tree refused the offer to wave over the (other) trees. Paul Apple - You probably have heard of The Peter Principle in the business realm: The Peter Principle is the principle that "In a Hierarchy Every Employee Tends to Rise to His Level of Incompetence." While formulated by Dr. Laurence J. Peter and Raymond Hull in their 1968 book The Peter Principle, a humorous treatise which also introduced the "salutary science of Hierarchiology", "inadvertently founded" by Peter, the principle has real validity. It holds that in a hierarchy, members are promoted so long as they work competently. Sooner or later they are promoted to a position at which they are no longer competent (their "level of incompetence"), and there they remain. Peter's Corollary states that "in time, every post tends to be occupied by an employee who is incompetent to carry out his duties" and adds that "work is accomplished by those employees who have not yet reached their level of incompetence". (Wikipedia) I don’t want to necessarily take my most productive sales rep and promote him to the position of inside sales manager. Likewise I don’t want to take my best technician and make him the service manager. Requires a different skill set. Just because you were successful in one realm doesn’t necessarily equip you to take the next step up the ladder. Judges 9:12 "Then the trees said to the vine, 'You come, reign over us!' NET Judges 9:12 "So the trees said to the grapevine, 'You come and be our king!' KJV Judges 9:12 Then said the trees unto the vine, Come thou, and reign over us. ESV Judges 9:12 And the trees said to the vine, 'You come and reign over us.' NLT Judges 9:12 "Then they said to the grapevine, 'You be our king!' CSB Judges 9:12 Later, the trees said to the grapevine, "Come and reign over us." NIV Judges 9:12 "Then the trees said to the vine, 'Come and be our king.' Judges 9 Resources THE OFFER MADE TO THE VINE Then the trees said to the vine, 'You come, reign (malak; Lxx - basileuo) over us - The vine refers to the grapevine which was a valuable "tree" in Israel. Reign (04427)(malak from melek - king) means to be or become king or queen, to reign, to have sway, power or dominion over people and nations. God is King and will rule over the whole earth in the day when He judges the earth and establishes Mount Zion (Isa. 24:23, cf Rev 19:16+). Israel rejected God from ruling over them during the time of Samuel (1Sa 8:7; cf. Ezek. 20:33). Malak also describes the rulership of human kings—the establishment of rulership and the process itself (Ge 36:31; Jdg. 9:8; Pr. 30:22). The last OT use is significant - "I will make the lame a remnant And the outcasts a strong nation, And the LORD will reign over them in Mount Zion From now on and forever." (Micah 4:7+) Vine - "Basically the word means to fill the functions of ruler over someone. To hold such a position was to function as the commander-in-chief of the army, the chief executive of the group, and to be an important, if not central, religious figure. The king was the head of his people and, therefore, in battle were the king to be killed, his army would disperse until a new king could be chosen." (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant - The most common verbal stem for mālakh is the Qal. In this stem, the verb has the meaning "to reign," as a function of the monarch. This could have a broad sense of the career of a particular king, as in the summary description of Jeroboam in 1Ki 14:19. Elsewhere, it refers to the beginning of a king's reign (e.g., 2Ki 8:16). Often an author qualifies this reigning by saying that a king reigned in a particular capital city and over a certain territory or people. For example, in 2Ki 3:1, Jehoram is recorded as reigning over Israel while in the city of Samaria. The usual subject of the verb mālak was one of the kings of Israel or Judah, but others were pictured as "reigning" in OT times. Kings of other nations were also mentioned as "reigning," as in the mention of the kings of Edom reigning in Ge 36:31. Women could also reign, although a queen was not common in ancient Israel or Judah. The most notable exception was Athaliah (2 Ki. 11:3). The situation of being queen without reigning authority may be seen in Est 2:4. Here the replacement for Vashti was to "be queen," with little sense that the king was sharing his rule with her. The title, however, indicated that she would be the chief wife, giving her power within the palace. When mālak is used in the Hiphil stem, it has a causative sense, "to make king," thus, "to coronate." In Israel, this "making king" was sometimes seen as a human endeavor (1Sa 12:1) and sometimes as an act of God (1Sa 15:11). A man could be made king by the people (1Ki 16:16), by a powerful army general (2Sa 2:9) or by the current king (1Ki 1:43). This "causing to become king" was sometimes accompanied by anointing (e.g., 2Ki 11:12; 23:30). The term could also be applied to women, "causing to become queen" (Est 2:17). The one occurrence of mālakh in the Hophal stem has a passive sense of "to be made king" (Da 9:1). Very important in the OT are the theological uses of mālakh. The wise king recognized that God had made him king (1 Kings 3:7). Indeed, the privilege of reigning was recognized as a legally binding covenant with the house of David by God (2Chr 23:3). This theological basis for the Davidic dynasty gave credence to a king's claim to reign not simply as a hereditary matter, but as a divine appointment. The authority for reigning came not from the people, but from God himself. The basis for this was that the Lord himself was the ultimate Monarch or King. No human king could reign except at the pleasure of the Lord. No human king was above the judgment of the absolute King, the Lord (e.g., 2Ki. 17:21). In fact, one of the tragedies of the OT is that when Israel clamored for a king, they were rejecting his theocratic reign over them (1Sa 8:7; 12:12). The praise passages of the OT ring with the cry "the Lord reigns!" (e.g., 1Chr. 16:31; Ps 93:1; 96:10; 97:1; 99:1; 146:10). This sovereign reign of God was to be recognized by all nations (Ps 96:10) and even by all of creation (Ps. 97:1). For example, after the Red Sea event, Moses celebrated in song. He understood what had happened in this defeat of the armies of the most powerful human king in the world at that time (Pharaoh). This defeat was because the ultimate King had fought on behalf of Israel. Therefore, Moses ended his song with this powerful theological affirmation: "The Lord will reign for ever and ever" (Ex 15:18). The reign of God is central to one of the most dramatic and inspiring texts in all the OT, Isa 52:7-10. This text metaphorically pictures a messenger returning to the city of Jerusalem to announce the results of a military engagement outside the city. The city has been waiting to learn the outcome, knowing that the Lord is fighting on its behalf (v. 10). But v. 7 brings the good news. The battle is over, and there is peace. The city has been saved, and there is salvation. God is completely victorious, "Your God reigns!" The reaction is a spontaneous celebration of joy and anticipation of the victorious return of the Lord (vv. 8f). God's reign was seen to have an eschatological sense in the reign of the Messiah (Isa 32:1; Jer 23:5) and in his future consummate reign (Ezek 20:33; Mic 4:7). In the NT, the concept of the "reign of God" continued to be part of the basic theological foundation of God's people. The "reign of God" may be found in the characteristic expression of Jesus, the "kingdom of God." This was inseparably linked to the good news Jesus preached (see Mk 1:14f). A secondary, later meaning of mālakh is found in Neh 5:7, where it has the sense "to take counsel with oneself." (Vine's Expository Dictionary of Old Testament and New Testament Words) Malak - 300x in 284v - actually going to reign(1), appoint(1), appointed(1), became king(123), become a king(1), become king(1), become king(2), becomes king(1), being king(1), being king(1), king(21), made(9), made a king(1), made queen(1), made king(24), made king(2), made...king(2), make...king(1), make...king(3), making...king(1), put on the throne(1), queen(1), reign(39), reigned(96), reigning(1), reigns(8), rule(2), set(2), set up kings(1), surely be king(1). Gen. 36:31; Gen. 36:32; Gen. 36:33; Gen. 36:34; Gen. 36:35; Gen. 36:36; Gen. 36:37; Gen. 36:38; Gen. 36:39; Gen. 37:8; Exod. 15:18; Jos. 13:10; Jos. 13:12; Jos. 13:21; Jdg. 4:2; Jdg. 9:6; Jdg. 9:8; Jdg. 9:10; Jdg. 9:12; Jdg. 9:14; Jdg. 9:16; Jdg. 9:18; 1 Sam. 8:7; 1 Sam. 8:9; 1 Sam. 8:11; 1 Sam. 8:22; 1 Sam. 11:12; 1 Sam. 11:15; 1 Sam. 12:1; 1 Sam. 12:12; 1 Sam. 12:14; 1 Sam. 13:1; 1 Sam. 15:11; 1 Sam. 15:35; 1 Sam. 16:1; 1 Sam. 23:17; 1 Sam. 24:20; 2 Sam. 2:9; 2 Sam. 2:10; 2 Sam. 3:21; 2 Sam. 5:4; 2 Sam. 5:5; 2 Sam. 8:15; 2 Sam. 10:1; 2 Sam. 15:10; 2 Sam. 16:8; 1 Ki. 1:5; 1 Ki. 1:11; 1 Ki. 1:13; 1 Ki. 1:17; 1 Ki. 1:18; 1 Ki. 1:24; 1 Ki. 1:30; 1 Ki. 1:35; 1 Ki. 1:43; 1 Ki. 2:11; 1 Ki. 2:15; 1 Ki. 3:7; 1 Ki. 6:1; 1 Ki. 11:24; 1 Ki. 11:25; 1 Ki. 11:37; 1 Ki. 11:42; 1 Ki. 11:43; 1 Ki. 12:1; 1 Ki. 12:17; 1 Ki. 12:20; 1 Ki. 14:19; 1 Ki. 14:20; 1 Ki. 14:21; 1 Ki. 14:31; 1 Ki. 15:1; 1 Ki. 15:2; 1 Ki. 15:8; 1 Ki. 15:9; 1 Ki. 15:10; 1 Ki. 15:24; 1 Ki. 15:25; 1 Ki. 15:28; 1 Ki. 15:29; 1 Ki. 15:33; 1 Ki. 16:6; 1 Ki. 16:8; 1 Ki. 16:10; 1 Ki. 16:11; 1 Ki. 16:15; 1 Ki. 16:16; 1 Ki. 16:21; 1 Ki. 16:22; 1 Ki. 16:23; 1 Ki. 16:28; 1 Ki. 16:29; 1 Ki. 22:40; 1 Ki. 22:41; 1 Ki. 22:42; 1 Ki. 22:50; 1 Ki. 22:51; 2 Ki. 1:17; 2 Ki. 3:1; 2 Ki. 3:27; 2 Ki. 8:15; 2 Ki. 8:16; 2 Ki. 8:17; 2 Ki. 8:20; 2 Ki. 8:24; 2 Ki. 8:25; 2 Ki. 8:26; 2 Ki. 9:13; 2 Ki. 9:29; 2 Ki. 10:5; 2 Ki. 10:35; 2 Ki. 10:36; 2 Ki. 11:3; 2 Ki. 11:12; 2 Ki. 11:21; 2 Ki. 12:1; 2 Ki. 12:21; 2 Ki. 13:1; 2 Ki. 13:9; 2 Ki. 13:10; 2 Ki. 13:24; 2 Ki. 14:1; 2 Ki. 14:2; 2 Ki. 14:16; 2 Ki. 14:21; 2 Ki. 14:23; 2 Ki. 14:29; 2 Ki. 15:1; 2 Ki. 15:2; 2 Ki. 15:7; 2 Ki. 15:8; 2 Ki. 15:10; 2 Ki. 15:13; 2 Ki. 15:14; 2 Ki. 15:17; 2 Ki. 15:22; 2 Ki. 15:23; 2 Ki. 15:25; 2 Ki. 15:27; 2 Ki. 15:30; 2 Ki. 15:32; 2 Ki. 15:33; 2 Ki. 15:38; 2 Ki. 16:1; 2 Ki. 16:2; 2 Ki. 16:20; 2 Ki. 17:1; 2 Ki. 17:21; 2 Ki. 18:1; 2 Ki. 18:2; 2 Ki. 19:37; 2 Ki. 20:21; 2 Ki. 21:1; 2 Ki. 21:18; 2 Ki. 21:19; 2 Ki. 21:24; 2 Ki. 21:26; 2 Ki. 22:1; 2 Ki. 23:30; 2 Ki. 23:31; 2 Ki. 23:33; 2 Ki. 23:34; 2 Ki. 23:36; 2 Ki. 24:6; 2 Ki. 24:8; 2 Ki. 24:12; 2 Ki. 24:17; 2 Ki. 24:18; 2 Ki. 25:1; 2 Ki. 25:27; 1 Chr. 1:43; 1 Chr. 1:44; 1 Chr. 1:45; 1 Chr. 1:46; 1 Chr. 1:47; 1 Chr. 1:48; 1 Chr. 1:49; 1 Chr. 1:50; 1 Chr. 3:4; 1 Chr. 4:31; 1 Chr. 11:10; 1 Chr. 12:31; 1 Chr. 12:38; 1 Chr. 16:31; 1 Chr. 18:14; 1 Chr. 19:1; 1 Chr. 23:1; 1 Chr. 28:4; 1 Chr. 29:22; 1 Chr. 29:26; 1 Chr. 29:27; 1 Chr. 29:28; 2 Chr. 1:8; 2 Chr. 1:9; 2 Chr. 1:11; 2 Chr. 1:13; 2 Chr. 9:30; 2 Chr. 9:31; 2 Chr. 10:1; 2 Chr. 10:17; 2 Chr. 11:22; 2 Chr. 12:13; 2 Chr. 12:16; 2 Chr. 13:1; 2 Chr. 13:2; 2 Chr. 14:1; 2 Chr. 16:13; 2 Chr. 17:1; 2 Chr. 17:7; 2 Chr. 20:31; 2 Chr. 21:1; 2 Chr. 21:5; 2 Chr. 21:8; 2 Chr. 21:20; 2 Chr. 22:1; 2 Chr. 22:2; 2 Chr. 22:12; 2 Chr. 23:3; 2 Chr. 23:11; 2 Chr. 24:1; 2 Chr. 24:27; 2 Chr. 25:1; 2 Chr. 26:1; 2 Chr. 26:3; 2 Chr. 26:23; 2 Chr. 27:1; 2 Chr. 27:8; 2 Chr. 27:9; 2 Chr. 28:1; 2 Chr. 28:27; 2 Chr. 29:1; 2 Chr. 29:3; 2 Chr. 32:33; 2 Chr. 33:1; 2 Chr. 33:20; 2 Chr. 33:21; 2 Chr. 33:25; 2 Chr. 34:1; 2 Chr. 34:3; 2 Chr. 34:8; 2 Chr. 36:1; 2 Chr. 36:2; 2 Chr. 36:4; 2 Chr. 36:5; 2 Chr. 36:8; 2 Chr. 36:9; 2 Chr. 36:10; 2 Chr. 36:11; 2 Chr. 36:20; Neh. 5:7; Est. 1:1; Est. 1:3; Est. 2:4; Est. 2:17; Job 34:30; Ps. 47:8; Ps. 93:1; Ps. 96:10; Ps. 97:1; Ps. 99:1; Ps. 146:10; Prov. 8:15; Prov. 30:22; Eccl. 4:14; Isa. 7:6; Isa. 24:23; Isa. 32:1; Isa. 37:38; Isa. 52:7; Jer. 1:2; Jer. 22:11; Jer. 22:15; Jer. 23:5; Jer. 33:21; Jer. 37:1; Jer. 51:59; Jer. 52:1; Jer. 52:4; Ezek. 17:16; Ezek. 20:33; Dan. 9:1; Dan. 9:2; Hos. 8:4; Mic. 4:7 Judges 9:13 "But the vine said to them, 'Shall I leave my new wine, which cheers God and men, and go to wave over the trees?' NET Judges 9:13 But the grapevine said to them, 'I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!' KJV Judges 9:13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? ESV Judges 9:13 But the vine said to them, 'Shall I leave my wine that cheers God and men and go hold sway over the trees?' NLT Judges 9:13 But the grapevine also refused, saying, 'Should I quit producing the wine that cheers both God and people, just to wave back and forth over the trees?' CSB Judges 9:13 But the grapevine said to them, "Should I stop giving my wine that cheers both God and man, and rule over trees?" NIV Judges 9:13 "But the vine answered, 'Should I give up my wine, which cheers both gods and men, to hold sway over the trees?' NAB Judges 9:13 But the vine answered them, 'Must I give up my wine that cheers gods and men, and go to wave over the trees?' NJB Judges 9:13 The vine replied, 'Must I forgo my wine which cheers gods and men, to go and sway over the trees?' cheers: Nu 15:5,7,10 Ps 104:15 Pr 31:6 Ec 10:19 Judges 9 Resources Related Passages: Numbers 15:7 and for the drink offering you shall offer one-third of a hin of wine as a soothing aroma to the LORD....10) and you shall offer as the drink offering one-half a hin of wine as an offering by fire, as a soothing aroma to the LORD. THE VINE REFUSES TO REIGN But the vine said to them, 'Shall I leave my new wine, which cheers God and men, and go to wave over the trees - Wine was used as a libation offering to God (see passage above) Bush explains "Not that God and man are cheered by the use of wine in the same way; but as it was employed in the sacrifices and offerings made to God, it might in that sense be said that He was ‘cheered’ by it, because when thus offered He was graciously pleased to accept of it." (Commentary) Hebrew - “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question. A R Fausset on how wine cheers God - Not that God drinks wine; though the God-man drank it, and shall drink it anew in the Father’s kingdom (Mt. 26:29). But He accepted libations of wine poured forth in His honour at sacrifices (Lev. 23:13; Numb. 15:5, 7, 10] and man [Ps. 104:15; Prov. 31:6; Jer. 16:7], and go to be promoted [to soar restlessly] over the trees. Judges 9:14 "Finally all the trees said to the bramble, 'You come, reign over us!' bramble: or, thistle, 2Ki 14:9 Judges 9 Resources THE TREES MAKE OFFER TO THE BRAMBLE Finally all the trees said to the bramble: Remember the trees represent the people, in context the Shechemites. The bramble (thornbush) was considered the lowliest of trees because it was nothing but a scraggly bush that produced nothing of value, just as was true with Abimelech. It was worthless as timber and even a menace to farmers who had to wage continual war against its encroachments. Apparently it would manifest a carpet-like growth that was especially a menace in the heat of the summer when fires occur for this bush burns voraciously once ignited and when fanned by the wind could travel at incredible speeds along the tinder of dried branches. You come, reign over us (malak; Lxx - basileuo): Jotham's point in this fable/parable which is also a prophetic curse, is that only worthless individuals seek to lord it over others. Worthy people are too involved in useful tasks to seek such rulership over others.
Juízes 9
Clarke: The bramble or thorn, which, however useful as a hedge, is dangerous to come near; and is here the emblem of an impious, cruel, and oppressive king. John
Juízes 9
Clarke - And sowed it with salt - Intending that the destruction of this city should be a perpetual memorial of his achievements. The salt was not designed to render it barren, as some have imagined; for who would think of cultivating a city? but as salt is an emblem of incorruption and perpetuity, it was no doubt designed to perpetuate the memorial of this transaction, and as a token that he wished this desolation to be eternal. This sowing a place with salt was a custom in different nations to express permanent desolation and abhorrence. Sigonius observes that when the city of Milan was taken, in a.d. 1162, the walls were razed, and it was sown with salt. And Brantome informs us that it was ancient custom in France to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of the Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572) to be sown with salt! How many houses have been since sown with salt in France by the just judgments of God, in revenge for the massacre of the Protestants on the eve of St. Bartholomew! Yet for all this God's wrath is not turned away, but his hand is stretched out still. TSK Note - Salt in small quantities renders land extremely fertile; but too much of it destroys vegetation. Every place, says Pliny, in which salt is found is barren, and produces nothing. Hence the sowing of a place with salt was a custom in different nations to express permanent desolation. Sigonius observes, that when Milan was taken, A.D. 1162, the walls were razed, and it was sown with salt. And Brantome informs us, that it was an ancient custom in France, to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572,) to be sown with salt! ESV Study Bible - This physical yet symbolic action signified the turning of Shechem into a barren, uninhabitable desert (cf. Deut. 29:23; Job 39:6; Ps. 107:34; Jer. 17:6). It was later rebuilt by Jeroboam (1 Kings 12:25). (See context ESV Study Bible or borrow ESV study Bible for one hour)
Juízes 9
Clarke - Both the fratricide Abimelech, and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man's judgment may be avoided; but there is no escape from the judgments of God. Jamieson - The manner in which the Nemesis was dealt out to this fratricide and unprincipled usurper affords a striking instance of particular administration of Providence over the Jews, and of which several instances have already occurred in this book (Judges 1:1-19; Judges 1:22; Judges 1:27-33; Judges 2:3). 'The apparent severity in some of these instances arose from the operation of human passions in the agents employed or permitted to execute these judgments, without being miraculously controlled in their conduct; or if directly commanded, we may be well assured it was indispensably necessary to effect the purposes of the divine economy' (Graves, 'Lectures on the Pentateuch,' 2:, p. 151). Stone - The writer here makes the theological point explicit. God's wrath was expressed in the alienation of the Shechemites against Abimelech, the arrival of a seducer, the rebellion, the siege, the destruction of Shechem, and Abimelech's ultimate death at the hands of the woman. The only real deed performed by God in this story is the insinuation of a spirit of hostility amongst Abimelech and his coconspirators. For the rest, human arrogance and aggression served well enough. (See context Joshua, Judges, Ruth) Pett - God had avenged the hurt done to His servant Gideon by the killing of his sons, for He takes note of what is done to those who serve Him faithfully, and what Abimelech had done had removed Gideon’s heirs and had been an attempt to prevent the carrying on of his true line. Treasury of Scripture Knowledge note - Both the fratricide Abimelech and the unprincipled men of Shechem had the iniquity visited upon them of which they had been guilty. Man's judgment may be avoided; but there is no escape from that of God. How many houses have been sown with salt in France, by the just judgment of God, for the massacre of the Protestants on the eve of St. Bartholomew! . Which he had done to his father, in killing his seventy brothers: One might question such detail of such incredible wickedness in Scripture. It was vital however to demonstrate for future generations that God does judge evil. This Scripture contains a solemn warning for America given the number of abortions that have been performed! Woe! "Our nation has all but tripped the worst ratings on God's Richter scale of fully-deserved moral judgment." -- Carl Henry (1980) (He is rolling over in his grave in 2022!) George Bush - Rendered the wickedness. Requited, recompensed the wickedness. Both the fratricide Abimelech and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man’s judgment may be avoided, but there is no escaping from the judgment of God. The recorded end of Abimelech suggests the remark, (1) That they who thirst for blood, God will at last give them their own blood to drink. (2) The weak in God’s hand can confound the mighty, and those who walk in pride, he is able to abase. (3) They who in life consulted only their pride and ambition, will usually die as they live, more solicitous that their honor should be preserved on earth, than that their souls be saved from hell. (4) The methods proud men take to secure a great name, often only serve to perpetuate their infamy. (Judges 9 Commentary) Judges 9:57 Also God returned all the wickedness of the men of Shechem on their heads, and the curse of Jotham the son of Jerubbaal came upon them. upon them (KJV): Jdg 9:20,45 Jos 6:26 1Ki 16:34 Judges 9 Resources SOWING SIN REAPING RETRIBUTION Warren Wiersbe was correct when he wrote "This is the longest chapter in the Book of Judges and one of the most depressing." This chapter is a depressing record of human depravity. The book of Judges unfortunately does not end here but gets even worse! Irregardless, this chapter clearly demonstrates the controlling hand of God even in the face of such blatant evil. He does permit the evil to thrive, but He also limits its extent. He cut Abimelech short in the midst of his "monarchy". He extinguished the flames of evil men like Hitler when they seem certain to spread and overwhelm the whole land. In short, the forest fire is not out of God’s control. Nothing ever is, in this world or the next because as the chorus proclaims "Our God Reigns" and He is supremely able to use the adverse circumstances of life to teach His people the fundamental truth that He is in control. Also God returned all the wickedness of the men of Shechem on their heads: "brought back on their head" is an idiom also used to describe the death of wicked fool Nabal in 1Sa 25:39 and of Joab in 1Ki 2:32, 33 who had needlessly killed Abner and Amasa. It is worth repeating the quote from earlier in these notes... The wheels of justice turn slowly, but grind exceedingly fine. These final two verses explain the reason for the lengthy description of what might appear to be a less important event in the history of Israel. It was vital, especially in the period of the Judges when evil was rampant, to demonstrate for that generation and those to follow that God judges evil! "Like a golden thread there runs through the whole scriptural narrative the doctrine that wickedness is never allowed to go unpunished." -- A. Cohen CURSE OF JOTHAM FULFILLED And the curse of Jotham the son of Jerubbaal came upon them: Jotham's curse was pronounced in Jdg 9:20 for the pervasive idolatry. It is a formalized prayer appealing to God to judge the perpetrators of the crime against Gideon's sons. Such an appeal was the only recourse the weak and vulnerable had against powerful oppressors. By responding favorably to Jotham's prayer, God demonstrated His justice and his concern for the powerless. For other references to curses of this type see Ge. 27:12; 2Sa 16:5-14; Ps. 109:17, 18; Jer 29:22. The theological significance of chapter 9 is to teach the doctrine of divine retribution, which is in essence the reality of just punishment, a fair deal. Abimelech lost his life and lost his kingdom. The curse pronounced by his half-brother Jotham was fulfilled on both Abimelech and the people of Shechem (Jdg 9:20). “Evil shall slay the wicked; And those who hate the righteous will be condemned” (Ps 34:21). “The righteous one considers the house of the wicked, Turning the wicked to ruin.” (Pr 21:12). ESV Study Note - Abimelech was not a true king; the institution of a valid monarchy in Israel would have to await a later time. God actively opposed Abimelech, in return for the evil he had done in killing his brothers. The “evil” (Hb. ra‘ah) spirit sent by God to effect the discord (v. 23) led directly to God’s repaying the “wickedness” (Hb. ra‘ah) of Abimelech and the Shechemites (vv. 56-57). The fire that was a sign of Abimelech’s poor choice (vv. 15, 20) brought the downfall of Shechem and Abimelech (vv. 49, 52), and these two devoured each other, as Jotham’s fable had foretold. (See context note ESV Study Bible or borrow ESV study Bible) Matthew