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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe: Abimelech considered himself to be a stately tree of great value, but Jotham said he was nothing but a useless weed. What a blow to the new king’s pride! When they chose Abimelech as their king, the men of Shechem didn’t get useful olive oil, tasty figs, or cheery wine; they got only thorns – fuel for fire. (See The Bible Exposition Commentary) George Bush - If in truth ye anoint me, &c. That the bramble here represents Abimelech, chosen and anointed king by the Shechemites, is the general opinion of commentators, both Christian and Jewish; and thus far, undoubtedly, the opinion is correct. But when it is supposed, that the words spoken by the bramble represent similar words actually spoken by Abimelech, it may be questioned whether they have hit the true scope of the passage. The real import of the bramble’s reply seems to be, not to represent what Abimelech actually said, but what he justly might have said, in a spirit of prophecy, to the men of Shechem, intent upon his elevation to the throne. The bramble, in answer to the proposal, does not decline, but accepts, the offered honor; but yet in the very terms of the acceptance, moved by a prophetic impulse, utters a prediction respecting the event, implying that so far as this measure was not adopted in truth, i. e. rightly, properly, acceptably, it would be attended with disastrous consequences, and the bramble, as an unjust usurper over the rest of the trees, would be consumed by a fire that should spread and involve in its ravages the lofty cedars of Lebanon. This was precisely what Abimelech should have said to the men of Shechem, although, in point of fact, he seems to have been so confident of success, and a favorable result, that nothing was farther from his thoughts. The whole drift of the passage turns upon the true meaning of the phrase ‘in truth,’ which is not here opposed to falsehood, duplicity, fraud, and mockery, but to conduct, which is wrong, improper, not founded in views of duty and obedience. Consequently the words that follow, ‘let fire come out,’ &c, ought rather to be rendered, ‘fire shall come out,’ &c., as they are merely a prediction of the result that would ensue, provided their motives had not been right in what they had done. Jotham’s application in the ensuing verses clearly confirms this interpretation. (Judges 9 Commentary) A R Fausset - And the bramble said unto the trees, If in truth [implying the bramble’s delight at the unexpected honour: he can scarcely believe it true] ye anoint me king over you, (then) come (and) put your trust in my shadow [What irony! The shadow of a bramble, which if you were to lie under, and move hand or foot, would scratch, not shade you!]; and if not, let fire come out of the bramble, and devour the cedars of Lebanon [despicable as the bramble is, even it, if set on fire, as its only end is burning, can burn up the stately cedar (Exod. 22:5; Ps. 58:9; Heb. 6:8). Jotham hints that a worthless man soon betrays the tyrant-spirit; he makes the bramble betray this in his very first speech accepting the kingdom, ‘If all my commands are not instantly obeyed, and you do not abjectly put yourselves under me, then let destruction from me come upon, not merely the commonalty, but the noblest’]. Judges 9:16 "Now therefore, if you have dealt in truth and integrity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have dealt with him as he deserved-- NLT - "Now make sure you have acted honorably and in good faith by making Abimelech your king, and that you have done right by Gideon and all of his descendants. Have you treated my father with the honor he deserves? have dealt with him as he deserved: Jdg 8:35 Judges 9 Resources JOTHAM'S CONDITIONAL DECLARATIONS In Judges 9:16-21 we see a curse from Jotham directed to a worthless, destructive king and the men of Shechem. Now therefore, if you have dealt in truth ('emeth) and integrity (tamim) in making Abimelech king (malak; Lxx - basileuo), and if you have dealt well with Jerubbaal and his house, and have dealt with him as he deserved Jotham doesn't even address the worthless Abimelech here but speaks directly to the people (Jdg 9:16-20). Obviously both of these conditional statements did NOT describe the Shechemites who behaved in essentially the opposite manner! Lawson Stone - The first term (TRUTH) has to do with something having such a stable character that it will not change. To be "true" in this sense means to be reliable and unwavering. The second word (INTEGRITY) relates more to unmixed motives and undivided allegiances. Noah was tamim, wholehearted or blameless, before God (Gen 6:9), and Abraham was called by God to "be tamim" traditionally translated, "perfect" or "wholehearted" (Gen 17:1). These words describe everything that the citizens of Shechem were not. (See Joshua, Judges, Ruth) Ralph Davis writes that Jotham's prophetic proclamation in the form of a parable "does not stress the worthlessness of kingship but the worthlessness of Abimelech; the concern is not that the worthy candidates depreciate the offer of kingship but that a bramble accepts it. The problem is not kingship but the character of the king and his cronies, as Jotham makes clear in verses 16–20.6 Jotham’s theme is the foolishness and peril of accepting clearly unqualified leadership. Brambles make good fuel but poor kings; they burn better than they reign. People have a strange tendency to accept bramble–leadership, a fact which continues to baffle us. (Focus on the Bible: Judges) William L. Shirer saw this bramble-like tendency in an evil man name Hitler in September 1934, at the Nazi Party celebration in Nuremberg. - The words he uttered, the thoughts he expressed, often seemed to me ridiculous, but that week in Nuremberg I began to comprehend that it did not matter so much what he said but how he said it. Hitler’s communication with his audiences was uncanny. He established a rapport almost immediately and deepened and intensified it as he went on speaking, holding them completely in his spell. In such a state, it seemed to me, they easily believed anything he said, even the most foolish nonsense. Over the years as I listened to scores of Hitler’s major speeches I would pause in my own mind to exclaim: “What utter rubbish! What brazen lies!” Then I would look around at the audience. His German listeners were lapping up every word as the utter truth. Truth (faithfulness, faithfully) (0571) 'emeth from the verb aman = to confirm, support, believe, be faithful) is a feminine noun meaning truth, faithfulness, that which gives complete reliability. It is frequently connected with lovingkindness (Pr 3:3; Hos 4:1, 40:11, 61:7, 69:13, 85:10, 86:14, 89:14, 108:4) and occasionally with other terms such as peace (2Ki 20:19); righteousness (Isa. 48:1); and justice (Ps. 111:7). To walk in truth is to conduct oneself according to God’s holy standards (1Ki 2:4; 3:6; Ps. 86:11; Isa. 38:3). Truth was a measure of one’s word (1Ki 22:16; Da 11:2) and actions (Ge 24:49; Josh. 2:14). God is the God of truth (Ps 31:5, Ps 57:3, 10, 69:13 = "saving truth"; Ps 71:22, Ps 111:7, 115:1) Integrity (blameless, without defect or blemish, perfect) (08549)(tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed and has both physical (without defect) and spiritual (blameless, devout, upright) significance. The fundamental idea is completeness or wholeness. In the realm of moral attributes, tamim frequently refers to people as “blameless.” The first OT use of tamim describes Noah "These are the records of the generations of Noah. Noah was a righteous man, blameless (Lxx = teleios = "meeting the highest standard" [BDAG]) in his time; Noah walked with God." (Ge 6:9) In the second use God tells Abraham " “I am God Almighty; Walk before Me, and be blameless." And remember God's commandments always include His enablements! George Bush - If ye have done truly and sincerely. Properly rendered by the Vulgate, ‘If ye have acted well and without sin in appointing,’ &c. The phrase is exegetical of ‘in truth’ in the preceding verse. The same expression occurs Josh. 24:14. (Judges 9 Commentary) A R Fausset - Now therefore, if ye have done truly [Heb., as in ver. 15, ‘in truth,’ Jotham here begins the interpretation: and appeals to the people’s conscience to judge, whether or not the bramble’s view of ‘truth’ is right] and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands; Judges 9:17 for my father fought for you and risked his life and delivered you from the hand of Midian; fought: Jdg 7:1-25 8:4-10 risked his life Es 4:16 Ro 5:8 16:4 Rev 12:11 Judges 9 Resources JOTHAM REMINDS THEM GIDEON'S RISKED HIS LIFE for my father fought for you and risked his life and delivered you from the hand of Midian - This statement is a parenthesis to remind the Shechemites what Gideon had done for them. While Gideon risked his life the Shechemites give rulership to a man who took the lives of Gideon's true sons! Stone has an interesting note on the phrase risked His life - The Hebrew is impossible to translate exactly, but too good to ignore, reading along the lines of "he dumped his life/soul out there." (See Bush's note below) (See Joshua, Judges, Ruth) George Bush on risked his life Heb. ישלך את נפשו מנגד yishlëk eth naphsho minneged, cast his life from over against. A metaphorical expression, highly significant, and requiring us to conceive that Gideon, while occupying a place of safety, with his life not in jeopardy, heroically resolves to throw it, as one would cast a spear, directly towards the enemy, into the very midst of peril. This he did when he fell with only three hundred men upon the multitudinous hosts of the Midianites. Cp. Jdg 5:18, Jdg 12:3. (Judges 9 Commentary) Judges 9:18 but you have risen against my father's house today and have killed his sons, seventy men, on one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your relative-- But you have risen against my father's house today: Jdg 9:5,6 8:35 Ps 109:4 Abimelech: Jdg 9:6,14 8:31 Judges 9 Resources JOTHAM'S ACCUSATORY CHALLENGE But you have risen against my father's house today and have killed his sons, seventy men, on one stone: Twice we’re told that Abimelech killed seventy men (Jdg 9:18, 56), but if Jotham escaped, only sixty-nine were killed. But this is no more an error than are Jn 20:24 and 1Co 15:5, both of which call the band of disciples “the Twelve” at a time when there were only eleven apostles, Judas having defected. And have made Abimelech, the son of his maidservant, king (malak; Lxx - basileuo) over the men of Shechem, because he is your relative ("brother") - His maidservant refers of course to Gideon's concubine in Shechem. Note that Jotham does not say Abimelech is king over ISRAEL! This is more support that his reign was very limited. George Bush - Have slain his sons. The murderous deed perpetrated by Abimelech is here charged upon the men of Shechem, on the ground of their having consented to it, approved of it, and probably assisted in it. Participators in crime justly share the guilt of the principals Son of his maid-servant. His concubine; so called here by way of disparagement and reproach. Maid-servants, however, were often adopted as concubines, Ex. 21:7–10. Because he is your brother. Not because he is the son of Gideon, or for any intrinsic worth in himself, but simply from his bearing a relation to you, which you hope to turn to your advantage. (Judges 9 Commentary) Judges 9:19 if then you have dealt in truth and integrity with Jerubbaal and his house this day, rejoice in Abimelech, and let him also rejoice in you. rejoice: Isa 8:6 Php 3:3 Jas 4:16 Judges 9 Resources JOTHAM'S BITING SARCASM If then you have dealt in truth and integrity with Jerubbaal and his house this day: Jotham ends his speech with biting sarcasm -- wishing them well if they acted honorably and in good faith (which obviously they had not done). He went on to prophetically predict mutual destruction if they have acted otherwise, which of course they had. Moore paraphrases Jotham - "Much happiness may you have in this bramble-king of yours." Rejoice in Abimelech, and let him also rejoice in you: Sarcasm continues. If the Shechemites' actions were honorable, then their relationship with Abimelech would be mutually cordial; if not as the next verse teaches, then they could expect mutual destruction. George Bush - If ye have dealt truly and sincerely—then rejoice ye, &c. He therefore leaves it to the event, that is, to the providence of God, to determine whether they had done well or ill in their choice; q. d. ‘if your conduct towards the house of Gideon can be justified at any bar of justice, honor, or conscience, then much good may you have of your king; but if you have dealt basely and wickedly in this matter, then never expect to prosper.’ (Judges 9 Commentary) Judges 9:20 "But if not, let fire come out from Abimelech and consume the men of Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech." let fire come out from Abimelech: Jdg 9:15,23,56,57 Jdg 7:22 2Ch 20:22,23 Ps 21:9,10 28:4 52:1-5 Ps 120:3,4 140:10 Judges 9 Resources THE CURSES OF JOTHAM But if not, let fire come out from Abimelech and consume the men of Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech What Jotham calls for is total ruin of two enemies, as if both fired their arsenal at the opposite party in the same instant and both were on target. We see this curse come to fruition in Jdg 9:23 when "God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech." This chapter ends with a description of the just retribution on Abimelech and the Shechemites.. Jdg 9:56-57 Thus God repaid the wickedness of Abimelech, which he had done to his father in killing his seventy brothers. 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. George Bush - Let fire come out, &c. Or, Heb. תצא אש tëtzë ësh, fire shall come out. Not barely a prediction, but also an imprecation or curse, as it is expressly called, v. 57. As the thorn or bramble may be the means of kindling other wood, because it may be easily ignited; so shall Abimelech be the cause of kindling a fire of civil discord among you, that shall consume the rulers and great men of your country. The denunciations of prophets and good men, uttered under divine prompting, were often clothed with an efficiency which laid a foundation for the character given of them in what is said of the two witnesses, Rev. 11:5, 6, ‘And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies. These have power to shut heaven, that it rain not in the days of their prophecy; and have power—to smite the earth with all plagues, as often as they will.’ (Judges 9 Commentary) Judges 9:21 Then Jotham escaped and fled, and went to Beer and remained there because of Abimelech his brother. Nu 21:16 Jos 19:8 2Sa 20:14 Judges 9 Resources JOTHAM "GETS OUT OF DODGE!" Then Jotham escaped and fled, and went to Beer ("well" - location ?) and remained there because of Abimelech his brother - Escaped and fled obviously indicate that the Shechemites responded negatively to Jotham’s rebuke forcing him to "get out of dodge" so to speak. Adam
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Wiersbe explains why Shechem - “The Jews had been acquainted with the people of Shechem since the days of the patriarchs (Gen. 12:6; 33:18–20; 34:1ff). Both Jews and Canaanites lived in Shechem during Abimelech’s days, which explains why he started his campaign there. His mother was a Shechemite and his father was a Jew. Therefore, if Abimelech became king, he could represent both constituencies! Abimelech had another plank in his political platform: The Canaanites in Shechem had no indebtedness to Gideon’s sons, while Abimelech was definitely one of their own. Furthermore, which of Gideon’s seventy sons should be chosen king and how would he be selected? Or would all seventy try to rule the land together? With this kind of logic, Abimelech enlisted the support of both his relatives and the men of the city; and now he was ready to move into action. (See The Bible Exposition Commentary) Which is better for you, that seventy men, all the sons of Jerubbaal, rule over you, or that one man rule over you? - Abimelech uses the same word mashal which the people used in requesting Gideon to rule over them in Jdg 8:22. It's as if he is saying I'll take what he was not willing to take, after all my name is "My Father is king!" This is in essence a rhetorical question. The logic is not bad. Seventy rulers might be somewhat chaotic. And of course the "one man" is left unidentified as if he is testing the waters. Lawson Stone - the fact that all 70 of his sons dominated Shechem, rather than one select heir, underscores that in the wake of Gideon's abdication of his responsibility, his very influential family dominated local affairs the way any large, wealthy family might....that one man. Indeed, rule by one, one who has proven his worth serving under Yahweh's call, one who was bred to that responsibility by a father who cared about the future, certainly would be better than being suffocated by 70. (See Joshua, Judges, Ruth) Paul Apple on Which is better for you - What about God’s plan? Think about how often we disappoint God because we make decisions independently of seeking His will. We decide on the basis of what we think is the best course for us. God calls upon us to seek first His kingdom and His righteousness. We must come to the Word of God and submit to His Spirit to determine His will. Certainly Human wisdom will make sense to us. Arguments from expediency (what works) seem to be practical and productive. But God’s thoughts and ways are not our thoughts and ways. Here Gideon offers subjugation to one ruler – and a close relative at that – to being ruled by many – and those with no special ties to Shechem. Also, remember that I am your bone and your flesh: The Hebrew idiom is "flesh and bone" so NIV is incorrect ("flesh & blood"). Abimelech gives them 2 reasons he should be "elected" king: (1) One would be better than 70 (2) He was part "Shechemite", one of them so to speak. The implication is that he would give special attention to the local interests of the people in Shechem, which sounds like modern day politicians! Abimelech had three major obstacles to taking rulership, the biggest being 70 other sons of Gideon to which he was only a half-brother. He also need funds. And third, is the question where he would be able to find supporters who would help him carry out his evil plans. A R Fausset - Speak, I pray you, in the ears of all the men [Heb. ba’alee, ‘masters’; often found in the Phœnician dialect. Applied to the men of Gibeah (Jdg 20:5); and the Canaanite citizens of Jericho (Josh. 24:11); and to the men of Keilah (1Sa 23:11, 12). The continual recurrence of this word (ver. 2, 6, 7, 18, 20, 23, 24, 25, 26, 39, 46, 47, 51) can hardly be accidental; it probably alludes to the majority of them being Canaanites (see ver. 28), and connected with the Phœnician Baal-worship of Canaan] of Shechem, Whether (is) better for you, either that all the sons of Jerubbaal, (which are) threescore and ten persons [the name employed, ‘Jerubbaal,’ or destroyer of Baal, was one well calculated to prejudice against his seventy sons the men of Shechem, who were worshippers of Baal. The seventy sons had not aspired to kingship; but it suits Abimelech’s purpose to assume they did], reign over you, or that one [only, i.e., I Abimelech] reign over you? remember also that I (am) your bone and your flesh [your kinsman (Gen. 29:14). Abimelech sets at nought his father’s explicit wish, “my son shall not rule over you” (8:23)]. (Judges 9 Commentary) George Bush - The men of Shechem. Heb. ‘the masters of Shechem;’ implying perhaps the leading men, though not necessarily confined to this sense. Whether is better, &c. Heb. ‘what is good? whether the ruling over you of seventy persons,’ &c. From the authority and influence which Gideon had possessed, and from the acknowledged dignity of his family, the presumption would naturally be, that if the reins of government were to be lodged in any hands, it would be in those of some one of his sons, or of all of them conjointly. On this hypothesis Abimelech builds his project. But his words convey a slanderous insinuation which is not obvious to the English reader. He speaks of Gideon’s sons ‘reigning’ (משל mâshal,) or exercising domination over their countrymen, whereas it was just this species of rule which Gideon so expressly rejected both for himself and his sons, ch. 8:23, as invading the prerogative of the Most High; being content with the inferior degree of authority usually indicated by the term שפט shâphat, to judge. Nor is there any evidence, that either of his sons had the least intention of assuming a despotic sway over their brethren. But Abimelech’s conduct, in this particular, affords but another proof that he who has a wicked purpose to serve will not stick at a lie to accomplish it, and that those who design ill themselves are ever ready to charge similar designs upon others. Your bone and your flesh. Your kinsman, of your tribe and lineage, and therefore so much the more likely to promote your interests. The relation indicated by these words is more or less close according to the connexion in which they occur. In some cases, it implies nothing more than descent from a common ancestor, 1Chr 11:1; in others, kindred of the same blood, as Jacob and Laban, Gen. 29:14; David and Amasa, 2Sa 19:13; and in others again, it appears simply to indicate the relation subsisting between the inhabitants of the same city or town. Perhaps this is all that is to be understood in the present case. But however interpreted, it was advancing a reason for his election, which was never contemplated in the appointment of magistrates over the nation of Israel. It was, in fact, directly opposed to the true ends of that institution; which required that persons chosen to office should be selected on the ground of moral qualification, and that in their administration of justice, they should be free from the bias naturally arising from private and personal regards. (Judges 9 Commentary) Leaders (husband, lord, master, owner, possessor)(01167) ba'al means lord, owner (Ex 21:22, 28, 29, 34, 36, et al), possessor, husband (Pr 12:4), master, leader (as of a city - Jdg 9:2, 51). This Hebrew word is often combined with another Hebrew word but the English translation only gives one word, so it can be confusing. E.g., in Pr 24:8 the word "schemer" is actually two Hebrew words - possessor (baal) of schemes. Baal in Judges - Jdg. 9:2; Jdg. 9:3; Jdg. 9:6; Jdg. 9:7; Jdg. 9:18; Jdg. 9:20; Jdg. 9:23; Jdg. 9:24; Jdg. 9:25; Jdg. 9:26; Jdg. 9:39; Jdg. 9:46; Jdg. 9:47; Jdg. 9:51; Jdg. 19:22; Jdg. 19:23; Jdg. 20:5 Judges 9:3 And his mother's relatives spoke all these words on his behalf in the hearing of all the leaders of Shechem; and they were inclined to follow Abimelech, for they said, "He is our relative." And his mother's relatives spoke all these words on his behalf: Ps 10:3 Pr 1:11-14 to follow: Ge 29:15 Judges 9 Resources SHECHEMITES "VOTE" ABIMELECH INTO OFFICE And his mother's relatives spoke all these words on his behalf: His mother here refers to Gideon's concubine, not the mother of the 70 sons. And they were inclined (natah; Lxx - klino) to follow Abimelech, for they said, "He is our relative ("brother") - The literal is better “Their heart (leb) was inclined after Abimelech.” The men of Shechem chose Abimelech "king". God was not consulted whether they should have any king, much less who it should be. If parents could see what their children would do, and what they are to suffer, their joy in them often would be turned into sorrow: we may be thankful that we cannot know what shall happen. Above all, we should fear and watch against sin; for our evil conduct may produce fatal effects upon our families, after we are in our graves. Abimelech was not a God appointed judge of Israel. Neither did he deliver the nation from outside invaders as did the other rulers who preceded him. He was a self-appointed opportunist who had an inordinate lust for power and who committed a terrible atrocity in connection with his consuming desire to be king. Paul Apple observes that it is "Interesting (IRONIC) that one of the main charges against Abimelech is going to be his lack of loyalty towards the household of his famous father. Yet he uses family loyalty as his rallying cry to gain a following in Shechem." William Penn wrote "If we are not willing to be governed by God, we shall be ruled by tyrants." British historian Thomas Macaulay, made the following comment about America: "Your republic will be fearfully plundered and laid waste by barbarians in the 20th century, with this difference: The Huns and the Vandals who ransacked Rome were from without, and your huns and vandals will come from within your own country and be engendered from within by your own institutions." During the Judges the Israelites repeatedly refused to be governed by God and the consequences in this chapter is that they ended up being ruled by a tyrant. It was a judgment from God for their unfaithful, wayward hearts. But this time the chastisement was from within and not from without. Jeremiah warned faithless Jerusalem that… "Your own wickedness will correct you, and your apostasies will reprove you. Know therefore and see that it is evil and bitter for you to forsake the LORD your God, and the dread of Me is not in you," declares the Lord GOD of hosts.(Jer 2:19). George Bush - Their hearts inclined to follow Abimelech. Heb. ויט לבם אחרי אבימלך vayyët libbâm a’harë Abimelek, their heart inclined itself after Abimelech; spoken of as the heart of one man. The reason assigned for their adherence, shows that his suggestions had taken effect. They are prompted to support his claims, because from his near relationship they would doubtless be raised to places of preferment under him, and their city would be likely to be made the metropolis of the kingdom. (Judges 9 Commentary) Inclined (stretch, outstretched, turn aside) (05186) natah means to stretch out, to extend; to pay attention. It has 3 primary nuanes (1) spreading or stretching things (2 Sa 21:10, Jer 43:10, et al). (2) To turn aside - alteration in the present course of action (Nu 20:17, 21, Nu 22:23, 2 Sa 3:27, Ge 38:16 a bad turning aside!). "Turn aside justice (pervert) (Ex 23:6) (3) To bend (Ge 24:14, Ge 49:16, Hos 11:4, 2 Sa 22:10, Ps 144:5). Most usages are figurative. One's heart may "turn away" (Solomon in 1 Ki 11:2-4, 9, 2 Sa 19:14). On the other hand one's heart may be inclined to God and his commands (Josh 24:23; 1 Ki 8:58; Ps 119:36). Uses of Natah in Judges - Jdg. 4:11; Jdg. 9:3; Jdg. 16:30; Jdg. 19:8 Judges 9:3 F B Meyer Our Daily Homily Their hearts inclined to follow Abimelech; for they said, He is our brother. Is not this the reason why God has set us in families? Had He so chosen, each of us might have been created alone as Adam was, and sent out with no special connection with others of our race. But instead, we are closely connected. It is very rarely that a man is so utterly bereaved as to be destitute of some relative. Between a man and his brother there is a special tie. It may be truly said, in the case of brothers, that a doorway has been made through the walls which ordinarily part men, which may be bricked up or filled with debris; but the wall there will always be thinner than anywhere else, and some day the doorway may be opened for the passage of the messenger of peace. Men are always more inclined to follow the man of whom they can say, “He is our brother.” Brotherhood, sisterhood, relationship of any kind, is therefore a very precious talent; and it becomes us solemnly to ask ourselves whether it has been put to use. Have you ever spoken or written to your brother or sister about Christ? As soon as Andrew had found Jesus, he started off to find his own brother Simon; and Simon was glad to follow him because he was his brother. Had another tried, it is as likely as not that he would have repelled him. But what could he say to the man who had shared his childhood’s sports, and had helped him haul in a net of fish many a time after a night of hard work? This is the reason that Jesus has so strong a hold on human hearts. He is our brother, bone of our bone; not ashamed to call us brethren; and this constitutes a moving argument why we should be inclined to follow Him. Judges 9:4 And they gave him seventy pieces of silver from the house of Baal-berith with which Abimelech hired worthless and reckless fellows, and they followed him. And they gave him seventy pieces of silver from the house of Baal-berith: Jdg 9:46-49 8:33, worthless - Jdg 11:3 1Sa 22:2 2Ch 13:7 Job 30:8 Pr 12:11 Ac 17:5 Judges 9 Resources SILVER FOR SCOUNDRELS And they gave him seventy pieces of silver from the house of Baal-berith ("Lord of the Covenant"): "House" equates with a temple of idolatrous worship. Ancient temples were often the source of great amounts of wealth and temple treasures were often used for military and political ends. Note that Abimelech's acceptance of the 70 pieces of silver from the House of Baal-Berith was tantamount to his announcing that he had rejected the true God Jehovah for the false god Baal! Lawson Stone has an interesting thought on seventy pieces of silver - The "seventy [in] silver" could suggest that each brother was only worth one piece of silver, or it could suggest a price—like a "hit contract"—for each brother. (See Joshua, Judges, Ruth) Baal-berith: The previous account of Gideon reveals that Baal worship was prevalent in the Plain of Esdraelon (Jezreel Valley), an area ruled by Canaanites until the victory of Barak. Shechem however was to the South of the Esdraelon Plain in the Hill Country and was less than 12 miles N of Shiloh (Jdg 18:31), which at that time was actually the home of God's tabernacle! How tragic that here was an outpost of Baal (ba'al) worship so close to the holy place of Jehovah and that it even had a deceptive name "Lord of the Covenant", a title that alone belonged to Yahweh as clearly demonstrated by the renewal of the covenant in Shechem in Joshua's time (Jos 8:30-35+). Israel broke their "marriage covenant" with Yahweh so that they could enter into a deadly "marriage covenant" with Baal-berith. Note that Baal (ba'al) means not only "lord" but also "husband." This is a headlong charge into idolatry which sets the stage for some of the ugliest chapters in Israel's history! Paul Apple - Abimelech’s campaign was financed out of the treasury of Baal money – interesting match that the seventy pieces of silver correspond to the number of sons that will be slain. This was the bounty money that would be used to entice the wicked mercenaries to carry out his mission of extermination. Wiersbe - “You shall have no other gods before Me” and “You shall not make for yourself any carved image” are the first and second of the Ten Commandments (Ex 20:3–4NKJV), and Abimelech broke them both. It’s obvious that he was his own god and that he had no interest in God’s will for the nation. His accepting money from the Baal worshipers to finance his crusade was a public announcement that he had renounced the God of Israel and was on the side of Baal. (See The Bible Exposition Commentary) Life Application Study Bible: Politics played a major part in pagan religions such as the worship of Baal-berith. Governments often went so far as to hire temple prostitutes to bring in additional money. In many cases a religious system was set up and supported by the government so the offerings could fund community projects. Religion became a profit-making business. In Israel's religion, this was strictly forbidden. God's system of religion was designed to come from an attitude of the heart, not from calculated plans and business opportunities. It was also designed to serve people and help those in need, not to oppress the needy. Is your faith genuine and sincere, or is it based on convenience, comfort, and availability? (Borrow the Life Application Study Bible: Old Testament and New Testament) A R Fausset - And they gave him threescore and ten (pieces) of silver [i.e., shekels] out of the house Baal-berith [8:33. Temple treasures were often used for political ends (1 Kings 15:18). The seventy silver pieces or shekels (Numb. 7:13, 14) would allow one each for the murder of Gideon’s seventy sons: at so little did Abimelech value the blood of his brethren. How awful that sacred money should be employed for murder! But idolatry and unnatural bloodshed go together], wherewith Abimelech hired vain [reequ, ‘empty’ of moral principle] and light [pochazim, literally boiling up: so wanton, desperate] persons, which followed him. Abimelech hired worthless (req) and reckless (pahaz) fellows, and they followed him. (Jdg 11:3, NIV, "reckless adventurers", 2Ch13:7): These were mercenaries to help him gain control. Worthless figuratively describes the moral character of these men as "empty", as are all who are still in Adam. The Septuagint translates "worthless" with the Greek word "kenos" which conveys the idea that these men were without usefulness or success (our modern day slang term might be "losers"). They were men in whom there was nothing of truth, who could not be depended upon, whose deeds did not correspond to their words, who were boasters and imposters. These hired scoundrels were willing to do anything for silver, even murder. John
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Wiersbe - Why didn’t somebody stop these murderers and defend Gideon’s family? Because the people of Israel had forgotten both the goodness of the Lord and the kindness of Gideon (Jdg. 8:33-35). They had neither the conviction to be concerned nor the courage to intervene. It doesn’t take long for society to change yesterday’s hero into today’s scoundrel. What the Irish poet William Butler Yeats described in his famous poem “The Second Coming” was true in the nation of Israel: The best lack all conviction, while the worst Are full of passionate intensity. (See The Wiersbe Bible Commentary) The prophet Habakkuk could easily have been speaking to Abimelech when he warned “Woe to him who builds a city with bloodshed and establishes a town by crime!” (Hab 2:12+) Revelation 21:8 and Rev 22:15 make it clear that murderers go to hell. Of course, a murderer can call on the Lord and be saved just as any other sinner can, but there’s no evidence that Abimelech and his crowd ever repented of their sins. Their feet were “swift to shed blood” (Ro 3:15; Isa 59:7), and the blood that they shed eventually came back on their own heads. Murder is bad enough, but when brother kills brother, the sin is even more heinous. Gary Inrig - He then carried out a ritual execution of sixty-nine of his half brothers on a single rock (the term is used elsewhere for a stone for slaughtering cattle). This was an act intended to maximize the terror and to put the fear of Abimelech on all in the region. It was an act that should have aroused the entire nation against Abimelech. Whatever Gideon’s failings, they owed him a great deal. The demands of God’s law and simple humanity called for Abimelech to be put to death for his crime, but nobody raised a hand against him. Thus, in this one act, both Israel and Abimelech revealed themselves for what they were. Israel was an immoral, pagan society prepared to tolerate the most atrocious acts, while Abimelech was an utterly ruthless man, prepared to use any means to gain his desired ends. (Borrow Hearts of Iron, Feet of Clay) Life Application Study Bible People with selfish desires often seek to fulfill them in ruthless ways. Examine your ambitions to see if they are self-centered or God-centered. Be sure you always fulfill your desires in ways that God would approve. (Borrow the Life Application Study Bible: Old Testament and New Testament) But Jotham the youngest son of Jerubbaal was left, for he hid himself: Clearly this fact points to the Providence of God. And as the story unfolds Jotham almost functions like a prophet (though not a classic one of course) his survival assures that he will issue a stinging, parabolic condemnation of Abimelech. In essence he will tell him "Your comeuppance is coming!" Fausset Bible Dictionary on Jotham - Gideon's youngest son; escaped when his 69 brothers were killed at Ophrah by their half brother Abimelech. Upon the latter being made king, Jotham from Mount Gerizim, which rises 800 ft. above the valley of Shechem on the S. side of the city, uttered against him and the Shechemites the parable or fable (the oldest extant) of the bramble and the trees. (See FABLE.) The olive, fig, and vine, the most valuable products of Palestine, represent the nobler persons like Gideon, who bear fruit to God's glory and man's good, and wish no transference to kingly positions ("to float about restless and insecure", nuwah , instead of being rooted in the soil: Judges 9:9). The bramble, good for nothing but to burn, represents Abimelech who can do nothing but harm. The bramble's hollow pretentiousness appears in his invitation, "trust in my shadow!" It could only scratch, not shelter from the heat. Easily catching fire, it can set on fire the noblest trees of Lebanon; the worthless can cause fatal hurt to the noblest (Exodus 22:5). Jotham fled to Beer and dwelt there, out of Abimelech's way. ISBE on Jotham - The youngest son of Gideon-Jerubbaal, the sole survivor of the massacre of his seventy brothers by Abimelech (Judges 9:5 ), and (by Judges 8:22 ) the legitimate ruler of Shechem after their death. Recognizing, however, that he is powerless to assert his claim, Jotham delivers from the summit of Gerizim his famous fable (Judges 9:7-15 ), applies it to the situation in hand, and then flees for his life to Beer (Judges 9:21 ). Nothing more is told of him, but the downfall of Abimelech is referred in part to his "curse" (Judges 9:57 ). The fable tells of the kingship of the trees which, after having been declined by all useful plants, was finally offered to the bramble. The latter, inflated by its unexpected dignity, pompously offers its "shade' to its faithful subjects, while threatening all traitors with punishment (brambles carry forest fires), quite in the manner of an oriental monarch on assuming the throne. Having thus parodied the relationship of the worthless Abimelech to the Shechemites, Jotham ironically wishes both parties joy of their bargain, which will end in destruction for all concerned. Otherwise the connection between the fable and its application is loose, for, while the fable depicts the kingship as refused by all properly qualified persons, in the application the Shechemites are upbraided for their treachery and their murder of the rightful heirs. In fact, the fable taken by itself would seem rather to be a protest against kings as a class (compare 1 Samuel 8:10-18 ; 1 Samuel 12:19 , etc.); so it is possible that either the fable or its application has become expanded in transmission. Or an older fable may have been used for the sake of a single salient point, for nothing is more common than such an imperfect reapplication of fables, allegories and parables George Bush - Slew his brethren—threescore and ten persons. The real number would seem to have been sixty-eight, for Jotham escaped, and Abimelech himself is of course to be excepted. This is on the supposition that the whole number of Gideon’s sons was, according to ch. 8:30, precisely seventy, which however cannot be positively affirmed. The presumption is, that seventy is here employed as a round number. We have in this incident the first indication of a savage custom, which is not yet extinct in Asia, and under which, a new king deems it a measure of policy to put to death his brothers, from a fear that their ambition, or the favor of the people towards them, might lead them to form designs against his dignity or life. Thus, the commencement of a new reign is signalized by the same horrible transaction as that of which we here read. In Persia, where the same principle operates, the new monarchs have rather sought to secure their own safety by putting out the eyes of their brothers and others from whom they might entertain apprehensions. Upon one stone. Of the precise manner in which the murder was effected, we are left in ignorance. It was a common mode of capital punishment, in ancient times, to precipitate culprits from an eminence upon a rock or stone; and to this our Saviour seems to allude, Mat. 21:44. According to some, it was in this manner that the sons of Gideon perished on this occasion. Others suppose that the stone was used as a kind of altar, and that upon it Abimelech, in conjunction with the men of Shechem, made his unfortunate victims an oblation to Baal, in revenge for the sacrifice of the bullock prepared for Baal on the rock, ch. 6:25, 26. This crime of Gideon, as these idolators considered it, they determined to expiate by the sacrifice of his sons. That the men of Shechem joined in this impious slaughter is indubitable from v. 24, and this is about all that can be distinctly ascertained respecting it. It is highly probable, however, that Abimelech, under some false pretence, as perhaps that of celebrating some festival, had convened his brethren together in one place. The transaction shows, what indeed has been shown in a thousand similar instances, that ruthless ambition never hesitates; that neither conscience nor affection, neither the love of God nor the fear of man, restrains those who are under its baneful influence. (Judges 9 Commentary) A R Fausset - And he went unto his father’s house at Ophrah, and slew his brethren, the sons of Jerubbaal, (being) threescore and ten [note ver. 18] persons, upon one stone [Abimelech formally executed them, as though it were not an assassination, but a judicial execution at one particular spot marked by a great stone. It is not unlikely that, as the threescore and ten pieces of silver were supplied him out of the house of Baal-berith, the threescore and ten persons slain, one for each piece, were intended to be expiatory victims to Baal for the sacrilege done to him by Jerubbaal their father. As Jerubbaal had sacrificed to Jehovah upon the altar rock, using the sacred bullock and the Asherah grove associated with Baal worship, to consume his burnt-offering; so the Baal worshippers, who had been offended at his act, but who durst not show their displeasure heretofore, now that he is dead, wreak their vengeance on his sons at Abimelech’s instigation, and offer them all together upon an altar-like stone (see ch. 6:25–30; 1 Sam. 6:14, 15]: notwithstanding, yet Jotham, the youngest son of Jerubbaal, was left; for he hid himself [polygamy begets treachery and fratricide, especially when ambition instigates men. A false religion removes all moral restraints. Abimelech’s bloody act at Shechem was the precursor of the extermination of dynasty after dynasty in the kingdom of the ten tribes which was founded by Jeroboam at the same Shechem, and upheld by idolatry (1 Kings 15:27–29, 16:10, 11, 18; 2 Kings 10:7, 15:13–16, 25, 30]. Judges 9:6 And all the men of Shechem and all Beth-millo assembled together, and they went and made Abimelech king, by the oak of the pillar which was in Shechem. And all the men of Shechem and all Beth-millo assembled together: 2Sa 5:9 2Ki 12:20; by the oak of the pillar which was in Shechem Jos 24:26 1Ki 12:1,20,25 Judges 9 Resources ABIMELECH'S CORONATION: AN EMPTY FARCE And all the men of Shechem and all Beth-millo assembled together, and they went and made Abimelech king (malak; Lxx - basileuo) - Beth Millo ("the house of filling") may have been a dwelling for soldiers as the name means "house of the fortress." John
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Wiersbe: Indeed, the fire did “come out of the bramble, and devour the cedars of Lebanon” (Jdg 9:15). The phrase “cedars of Lebanon” represents the leading citizens of the city, who had supported Abimelech’s rule (Jdg 9:20). (See The Bible Exposition Commentary) Daniel Block: The man who had shamelessly played the female card to seize the throne (Jdg 9:1-2) now shamefully falls victim to a representative of this gender. Indeed the story of Abimelech the macho man is framed by two women: the first, who gave him life (Jdg 8:31), and the second, who took it (Jdg 9:53). (Borrow Judges, Ruth. Vol. 6: New American Commentary ) John