Juízes 9
Thomas Constable · Citado em PreceptAustin
Juízes 9
Constable: comments that setting an ambush against him (Abimelech) "probably means that the men of Shechem conspired to rob Abimelech of the tolls he received from the travelers and traders who passed through Shechem. They did this by ambushing them from Mt. Gerizim and Mt. Ebal, the two mountains between which the road passed near Shechem (see map above). Arthur Cundall agrees that the ambush against him (i.e., Abimelech) “would have the effect of reducing the number of travelers and caravans in such a troubled area, thus emptying the pockets of Abimelech as well as hitting as his pride, for he could not guarantee the safety of travel in his domain.” (Borrow Judges & Ruth: Tyndale Old Testament Commentary) George Bush - Set liers in wait. The writer now goes on to state in what manner the evil spirit of dissension before spoken of began to produce its legitimate effects. The disaffection which had been some time growing in secret, at length taking advantage of Abimelech’s temporary absence from Shechem, assumed the character of open revolt, and a conspiracy was formed to make a prisoner of him whom they had lately hailed as prince. God is often pleased to punish bad men by the very persons who have contributed to their elevation, thus chastising them with the rods which they themselves have gathered. Robbed all that came along that way. Disappointed and impatient probably by reason of Abimelech’s delay in returning, those who were posted in ambush were prompted to enact upon others the violence intended for him, and more especially, we may suppose, upon such of his known adherents as chanced to pass that way. (Judges 9 Commentary) A R Fausset - And the men of Shechem set liers in wait for him [to waylay himself, if he should come that way: at all events to get all they could from passers-by, his officers and others] in the top of the mountains [Ebal and Gerizim, between which Shechem lay], and they robbed all that came along that way by them [thereby rendering administration of law impossible, and bringing his government into contempt: brigandage preparing the way for open rebellion]: and it was told Abimelech. Judges 9:26 Now Gaal the son of Ebed came with his relatives, and crossed over into Shechem; and the men of Shechem put their trust in him. Gaal the son of Ebed came : Ge 13:8 19:7 with his relatives: Ge 13:8 19:7 Judges 9 Resources GAAL BEGINS HIS COUP A coup is a stratagem to overthrow the one in power, in this case Abimelech. Now Gaal the son of Ebed ("son of a slave") came with his relatives, and crossed over into Shechem: Gaal means something like abomination or contempt and is from the related verb gaal meaning to abhor or loathe! Great name to possess! What an apt name for Abimelech's nemesis! It is as if Gaal felt disgust for and/or loathed Abimelech! Crossed over implies from the East he "crossed over" the Jordan River. Now think for a moment… did Gaal just come out of nowhere? Why now and not 3 years earlier? What do we see here about the providence of God and in this case possibly the workings of the evil spirit? Gaal - Only found in 9v all in Judges 9 - Jdg. 9:26; Jdg. 9:28; Jdg. 9:30; Jdg. 9:31; Jdg. 9:35; Jdg. 9:36; Jdg. 9:37; Jdg. 9:39; Jdg. 9:41. And the men of Shechem put their trust (batach) in him - They placed their confidence in Gaal. The pagan concept of kingship rule was closely akin to trusting in man as a type of human savior, a deliverer or someone who would make their life safer and more comfortable. In that context they were willing to place their confidence in him as their leader. Stone quips that "The scene almost smacks of a B-western movie in which a gang of low-life rustlers and rabble-rousers move into town—except, of course, Shechem was already such a town!" Put...trust (0982) batach speaks of being confident or trusting and pertains to placing reliance or belief in a person or object (Ps 112:7; Isa 26:3) Batach expresses sense of well-being and security from having something or someone in whom to place confidence. George Bush - And Gaal the son of Ebed came, &c. The mention of this person is somewhat abruptly introduced, and we know no more of him than is here stated. It has been conjectured that he was a native Canaanite from his courting the Shechemites into subjection to the men of Hamor, who was anciently, in the days of Jacob, lord of this city. However this may be, there is little doubt that he was a man of rank and influence, who had once been a citizen of Shechem, but for reasons unknown, had ceased for a time to be a resident there. Being, however, of a bold, aspiring, ambitious character, and finding the troubled state of the city propitious to his designs, he returns, accompanied with a strong party of relatives, and begins plotting at once to put himself at the head of affairs. Went over to Shechem. Or, Heb. ‘passed by into Shechem.’ That is, probably, passed by the Hers in wait. Knowing them to be a party hostile to Abimelech and favorable to their own views, they suffered them to pass without molestation. It is not unlikely that Gaal had been previously in correspondence with the disaffected part of the Shechemites, and was fully advised of the state of things in the city. Put their confidence in him. So as to make him head of the faction which had been organizing against Abimelech, but which hitherto had lacked a suitable leader. Vulg. ‘At whose coming the inhabitants of Shechem took courage.’ (Judges 9 Commentary) A R Fausset - And Gaal the son of Ebed [probably a roving Shechemite captain of freebooters; one of the ancient stock of the Hivite Hamor (ver. 28), welcomed by the Shechemites as a suitable leader of revolt. Ebed means “a servant.” As Abimelech by the mother’s side, so Gaal by the father’s side, was son of a servant, and a Canaanite. Here was bramble fighting with bramble!] came with his brethren [his clan and followers], and went over [simply ‘passed’ from where he had been] to Shechem: and the men [Heb., ba’ale, ‘lords’] of Shechem put their confidence in him [heretofore there had been secret plotting: Gaal develops it into open revolt at the idolatrous feast of Baal-berith]. Gaal - Ebed's son. He emboldened the Shechemites to rebel against Abimelech (Judges 9:26). "Gaal came with his brethren and went over to Shechem, and the lords of Shechem (Hebrew) put their confidence in him." He apparently was captain of a band of freebooters; and the Shechemites who were dissatisfied with Abimelech's rule hoped Gaal would help them against him. Already they had "set liers in wait for Abimelech in the tops of the mountains" (Ebal and Gerizim, between which Shechem was situated), who robbed all passers by. By organized robbery they brought Abimelech's government into discredit, and probably sought to waylay and kill himself. Gaal developed their brigandage into open revolt. At the vintage ingathering feast they made praise offerings" (hillulim ), KJV made merry, margin songs; compare Isaiah 15:9-10) of their fruits, which newly planted vineyards bore in the fourth year, eating and drinking in the house of their god Baal-berith ("Baal in covenant"), answering to Jehovah's feast (Leviticus 19:2;Leviticus 19:3-35). At the feast Gaal said, "Who is Abimelech and who is Shechem that we should serve him? is not he son of Jerubbaal?" i.e., he is son of the man who pulled down Baal's altar at Shechem and restored Jehovah's worship, for which the Shechemites themselves had tried to slay him (Judges 6:27-32). Who is "Zebul his officer"? explains the previous "who is Shechem?" The might of Shechem does not consist in the might of Zebul its prefect, Abimelech's officer. To the one officer of Abimeleeh Gaal opposes, "serve the men of Hamor the father of Shechem " the patricians of the ancient line whom the Shechemites should serve; Humor was the Hivite prince who founded Shechem (Genesis 33:19; Genesis 34:2; Joshua 24:32). The rebellion sought to combine the aboriginal Shechemites with the idolatrous Israelites against the anti-Baalite family of Gideon. Heated with wine Gaal vaunted that he, if made leader of the Shechemites, would soon overcome and "remove Abimelech." Zebul, jealous of Gaal, privately (literally, with deceit, i.e. feigning assent to Gaal while planning his overthrow) sent information to Abimelech, who (margin, Judges 9:37) came "by way of the wizards' terebinths," and "chased Gaal" in battle; and "Zebul thrust out him and his brethren that they should not dwell in Shechem." In Judges 9:39 it is translated: "Gaal went out in the sight of the lords of Shechem," not at their head, but leading his own men; not until the "morrow" did the Shechemites go out. We know no more of Gaal. Foolhardy boasting, which he failed to make good in action, was his fault. (Fausset's Bible Dictionary) Related Resources: International Standard Bible Encyclopedia Gaal Kitto Biblical Cyclopedia Gaal McClintock and Strong's Bible Encyclopedia Gaal American Tract Society Gaal Easton's Bible Dictionary Gaal Holman Bible Dictionary Gaal Hastings' Dictionary of the Bible Gaal Judges 9:27 And they went out into the field and gathered the grapes of their vineyards and trod them, and held a festival; and they went into the house of their god, and ate and drank and cursed Abimelech. KJV And they went out into the fields, and gathered their vineyards, and trode the grapes, and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech. NET They went out to the field, harvested their grapes, squeezed out the juice, and celebrated. They came to the temple of their god and ate, drank, and cursed Abimelech. and held a festival Isa 16:9,10 24:7-9 Jer 25:30 Am 6:3-6 the house of their god: Jdg 9:4 16:23 Ex 32:6,19 Da 5:1-4,23 and ate and drank: Isa 22:12-14 Lk 12:19,20 17:26-29 and cursed Abimelech.: Lev 24:11 1Sa 17:43 Ps 109:17 Judges 9 Resources SHECHEMITES PARTY & CURSE ABIMELECH And they went out into the field and gathered the grapes of their vineyards and trod them, and held a festival ("made merry," "celebrated"): The reference to the gathering of grapes and merry-making in the house of their god where they cursed Abimelech. This festival is likely a reference to their new year’s festival, the chief religious ceremony in the Canaanite cult-religion which was associated with the collection of the summer fruits and was held at the end of the summer harvest. This pagan festival was comparable to but earlier than the Israelite Feast of Ingathering or Tabernacles, which was in September-October (cf. Dt 16:13-15). Pulpit Commentary - The next step forward in the rebellion was taken at the time of the vintage, probably when they were inflamed with wine; for, after they had gathered in and trodden the grapes, they kept high festival in the temple of Baal-berith, on occasion of offering to their god the solemn thank offering for the vintage. And then, speaking freely under the influence of wine, they cursed Abimelech. The whole talk of the company was of his misdeeds, and seditious and rebellious words were freely uttered on all sides. And they went into the house of their god, and ate and drank and cursed Abimelech: So once again we see the predictable consequences of not having destroyed the Canaanites in the land… the Israelites lived among them and apparently tolerated and then got involved in worship of their god Baal-Berith. The message is clear all through Judges… drive out the enemy. Cursed does not refer to name-calling or profanity, but rather to a formal appeal to their false gods to judge Abimelech for perceived offenses. Ironically, the Shechemites, who initially supported Abimelech, now seek the same fate for their former leader as did Jotham, whose curse against Abimelech will become reality by the end of Judges 9. Strange turnaround!
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Constable - Jotham's fable was a parable with a moral (cf. 2Sa 12:1-4; 2Ki 14:9-10). It is the first parable in the Bible. The olive and fig trees and the grape vine represented productive human beings, oil, figs, and wine being among the most important products of Canaan. Brambles bore no fruit and offered no shelter or protection. They only injured those who got too close to them. Moreover they spontaneously burst into flames in hot weather and sometimes caused much damage consequently (v. 15). Obviously the bramble represented Abimelech, the trees and vine more noble individuals, and the cedars of Lebanon the upright leaders of Shechem. George Bush - The olive tree said, &c. As the bramble was the meanest and most worthless of all the trees of the field, or forest, so the olive was the most useful. This tree, naturalists observe, seems to have been originally a native of Asia, whence it was transplanted into Egypt and Barbary and the South of Europe. The wood is hard-grained and heavy, and not liable to be injured by insects. Its color is yellowish, veined, and of an agreeable odor, while its texture renders it susceptible of a fine polish. The appearance of the olive-tree is not unlike that of our willows, as the leaves are lance-shaped, or narrow, and hoary. The fruit when ripe is like a damson to the eye, with a soft oleaginous pulp, and a hard nut in the centre. In some parts of France the inhabitants eat the berries of the olive with their bread, and find them an agreeable and wholesome condiment. The olive, in general, requires a little preparation in brine or hot water to dissipate the bitter principle which it contains, though a variety, which is very uncommon in France, is so sweet that it may be eaten at once. It is probable that the olives of Judea, when in its prosperity, were of this character, and formed to the inhabitants a pleasant accompaniment to the more substantial articles of their daily food. The oil of the olive is pre-eminent among vegetable oils, and has not only always had an extensive use in culinary purposes, but formed the menstruum or vehicle of the most celebrated perfumes. Should I leave my fatness. The form of the original is peculiar, being apparently so compounded as to convey at once both an active and passive sense;—‘Shall be persuaded to make to cease, (i. e. to forego) my fatness?’—covertly implying that the assumption of rank and authority involves a relinquishment of one’s private ease, advantage, and comfort. Wherewith by me they honor God and man. There was a large use of olive-oil in the service of God. The priests were anointed with it, the lamps in the tabernacle lighted with it, and almost all the offerings of fine flour cakes prepared in the pan, &c., had oil mingled with them; for which reason Jotham might say that ‘with it they honor God.’ Moreover as priests, prophets, and kings, were anointed with it, and their office was the most honorable, he might with propriety say, ‘therewith they honor man.’ Go to be promoted over the trees. Marg. ‘to go up and down for other trees.’ Horsely, ‘to wave or nod over the trees.’ Our rendering, ‘promoted,’ comes far short of giving the exact force of the Hebrew. The original word properly signifies to be moved to and fro, to wander, to stagger, to be shaken and tossed. This interpretation gives a more lively image of the perils, cares, and vicissitudes of government, especially among a turbulent and refractory people. (Judges 9 Commentary) A R Fausset - But the olive-tree said unto them, Should I leave [by your persuasion, hechodalti, an unique form ‘cause to cease’] my fatness, wherewith by me they honour God and man [for oil was used in the sacred lamps, the whole burnt offerings, the peace offerings, the meat offerings, and the holy ointment (Lev. 2:1–16; Exod. 30:24, 25, 35:14); also for food, medicine, light, anointing the person, to mollify the skin, heal injuries, and strengthen muscles (Ps. 104:15, 141:5; Isa. 1:6; Luke 10:34; 2 Chron. 28:15; Mark 6:13; James 5:14)], and go to be promoted [נוּעַ, to hover in agitation: to soar and float in the air; for laborious and restless anxiety is the penalty of royalty; shall I tear myself from the soil in which I am firmly rooted to soar in perpetual unrest] over the trees? Judges 9:10 "Then the trees said to the fig tree, 'You come, reign over us!' Judges 9 Resources THE OFFER MADE TO THE FIG TREE Then the trees said to the fig tree, 'You come, reign over us (malak; Lxx - basileuo): A fig tree was a good fruit which makes a striking contrast with the thorny, worthless bramble Jotham describes below. The trees represent the people who have the audacity to ask for another king. In Israel God was always to be their King. ""The LORD shall reign forever and ever." (Ex 15:18) Wycliffe Bible Commentary - The fig tree was the commonest fruit tree of Palestine. Figs were not a delicious luxury, as they are in some parts of the world, but one of the food staples of the country Adam