Abimelech the son of Jerubbaal. Judges 9:1-22 The election of the usurper to be king J. P. Millar. I. CONTRASTS IN THE HISTORY OF GOD'S OWN PEOPLE. After Gideon — Abimelech! II. THE BEST OF FATHERS MAY HAVE THE WORST OF SONS. III. USEFUL PURPOSES ARE SERVED IN RECORDING A WICKED MAN'S LIFE IN THE BOOK OF GOD. 1. The record is given as a curse, and not as a blessing. 2. Such a record illustrates the truth of God's testimony respecting human character. 3. It shows by practical example the frightfully evil nature of sin when allowed to develop itself unchecked. 4. Wicked deeds recorded are beacons set up to warn us from the rocks and whirlpools of sin. IV. GOD CAN BRING ACCUSERS AGAINST THE WICKED WHEN THEY FANCY THEMSELVES MOST SECURE. ( J. P. Millar. ) Abimelech, the adventurer R. A. Watson, M. A. Abimelech is the Oriental adventurer, and uses the methods of another age than ours; yet we have our examples, and if they are less scandalous in some ways, if they are apart from bloodshed and savagery, they are still sufficiently trying to those who cherish the faith of Divine justice and providence. How many have to see with amazement the adventurer triumph by means of seventy pieces of silver from the house of Baal or even from a holier treasury. He in a selfish and cruel game seems to have speedy and complete success denied to the best and purest cause. Fighting for his own hand in wicked or contemptuous hardness and arrogant conceit, he finds support, applause, an open way. Being no prophet, he has honour in his own town. He knows the art of the stealthy insinuation, the lying promise, and the flattering murmur; he has skill to make the favour of one leading person a step to securing another. When a few important people have been hoodwinked, he too becomes important, and "success" is assured. The Bible, most entirely honest of books, frankly sets before us this adventurer, Abimelech, in the midst of the judges of Israel, as low a specimen of "success" as need be looked for; and we trace the well-known means by which such a person is promoted. "His mother's brethren spake of him," etc. That there was little to say, that he was a man of no character, mattered not the least. The thing was to create an impression, so that Abimelech's scheme might be introduced and forced. So far he could intrigue and then, the first steps gained, he could mount. But there was in him none of the mental power that afterwards marked Jehu, none of the charm that survives with the name of Absalom. It was a jealousy, pride, ambition, he played, as the most jealous, proud, and ambitious; yet for three years the Hebrews of the league, blinded by the desire to have their nation like others, suffered him to bear the name of king. And by this sovereignty the Israelites who acknowledged it were doubly and trebly compromised. Not only did they accept a man without a record, they believed in one who was an enemy to his country's religion — one, therefore, quite ready to trample upon its liberty. This is really the beginning of a worse oppression than that of Jabin or of Midian. It shows on the part of Hebrews generally, as well as those who tamely submitted to Abimelech's lordship, a most abject state of mind. ( R. A. Watson, M. A. ) Ambition destroys the finer feelings of men H. E. Channing. The love of power and supremacy absorbed, consumed Napoleon. Before this duty, honour, love, humanity, fell prostrate. Josephine, we are told, was dear to him; but the devoted wife, who had stood firm and faithful in the day of his doubtful fortunes, was cast off in his prosperity to make room for a stranger, who might be more subservient to his power. He was affectionate, we are told, to his brothers and mother; but his brothers, the moment they ceased to be his tools, were disgraced; and his mother, it is said, was not allowed to sit in the presence of her imperial son. He sometimes softened, we are told, by the sight of the field of battle strewn with the wounded and dead. But if the Moloch of his ambition claimed new heaps of slain to-morrow it was never denied. With all his sensibility he gave millions to the sword with as little compunction as he would have brushed away so many insects which had infested his march. ( H. E. Channing. ) The trees went forth... The parable of the trees J. Bayley, Ph. D. This Divine parable is full of interest. It is the oldest complete example of a parable blending with literal history. It was spoken by Jotham, the youngest son of Gideon, to expose the unworthy conduct of the Israelites, and to arrest them in their course. The olive, the vine, and the fig-tree, in the metaphorical application, would be his father, his brethren, and himself, none of whom would be king. The bramble would be Abimelech, who would either reign or destroy, and who would in the end, as the parable teaches, introduce so wretched a system as to entail upon himself and people mutual destruction. And so it happened. And such is the eternal law. He whose throne is reached through falsehood and blood, who has no foundation of virtue and right and worth to rest upon, must continue to cement with fresh crime the edifice he has reared, and so to add to the fire of vengeance that is secretly gathering around him, until at length some additional blow breaks the cover under which it has been smouldering, and it bursts upon the wicked tyrant and destroys, as it was with this Abimelech, both reign and life. Such is the lesson yielded by this parable in its letter, as a warning against that destructive ambition which has so often desolated the earth, in ancient and in modern times. Before quitting this part of the subject, allow me to call your attention to the difference between metaphor and correspondence. Metaphor is a certain likeness which is perceived by the mind, between two natural things, which have in other respects no connection with one another. Correspondence is the analogy which exists between two things, one spiritual and the other natural, and which answer to one another in all their uses and in all respects. We might go further, and attempt to show that in all cases of true and complete correspondences the spiritual is to the natural as the cause to the effect, the soul to the body; but upon this we cannot now enlarge. We have dwelt upon the parable as a metaphor. The olive-tree stands in this respect for Gideon. Like him, it was most valuable and honoured, and like him it would not reign. In other respects there was no connection or relation between them, and both were natural visible objects. We come now to the spiritual sense of the parable, and to bring this out we must employ, not metaphor, but correspondence. Perceptions, or acknowledged principles of truth or error, grow up in the mind like trees in the soil, and answer to trees in all their progress. Instruction is like seed. Instruction in Divine things is the seed of all that is great and good in the soul. "The seed," the Divine Saviour said, "is the Word of God" ( Luke 8:11 ). If we watch the reception and growth of knowledge in the mind, until it becomes a clear and enlarged view, and at length a productive principle, we shall discern the closest analogy to the progression of a tree from seed to fruit. In our text, however, we have not only the subject of trees in general placed before us, but three trees especially are singled out as valuable, but declining to reign — the olive, the fig-tree, and the vine: and one as worthless determined to rule or to destroy — the bramble. Let us examine these singly; and first, the olive. It is the tree most esteemed in Eastern countries, and especially in Palestine. Its wood yields a precious gum, its fruits are delightful and nutritious, and its oil, which is as it were the essence of the fruit pressed out, is used in food, also to give light, and as holy oil in the offerings of worship. As trees correspond to truths perceived as principles in the mind, the most worthy tree will correspond to the most valuable principle, that is, the wisdom which teaches love to the Lord. This principle when it has grown up in the soul, and given us to know the true character of our heavenly Father, shows us that He is not only loving, but love itself, infinite love unutterably tender, unchangeably merciful, good to all, whose tender mercies are over all His works. This is the celestial olive-tree which yields the oil, honoured both by God and man. It is of the olive-tree corresponding to the interior wisdom which conjoins the soul and its God together, and through which holy love descends, that we are informed in our text it refused to be king over the trees. The Divine Word teaches us by this that the spirit of rule is opposed to the spirit of love. Love desires to aid, to serve, to bless, but not to rule. If placed in positions of government and responsibility, it accepts them that it may minister, not that it may reign. If it were to enter into the desire of ruling it would lose its fatness; or, in other words, its richness and its joy. The fig-tree is next brought under notice. It was one of the most common fruit trees in Palestine, growing often on the wayside. It corresponds therefore to that natural perception which teaches the ordinary virtues of daily life. But even the common virtues of life, to be genuine, must be separated from the love of dominion. It is not always so. But unless this is really the case, there is no sweetness in doing good. Our good in fact is not good, but self in a disguise. A person will sometimes be liberal in his support of charities. He will profess the utmost sympathy for the poor. He will be generous in his support of public institutions for education and general improvement. His fig-tree seems to hear fine fruit, and yet it is quite possible that the love of applause, the desire to be paid by the suffrages of his fellow-citizens, being given to confer upon him political power, may be his aim. And if so, his figs have no sweetness, and are not good fruit. And oh, what is the applause of men compared with the sweetness of heaven? What are fruits worth if they are only gilded dust? ( Jeremiah 24:8 ). Such, then, is the lesson conveyed in the reply of the fig-tree spiritually understood. Should we leave the sweetness of heavenly virtue, and the real goodness of works which will abide the scrutiny of eternity, for the empty pageantry of place and power, sought only from the love of rule, and entailing bitterness here, and misery hereafter? "Then said the trees unto the vine, Come thou and reign over us." Vines correspond to the truths of faith. The Church, especially as to its principles of faith, is commonly called in the Scriptures a vineyard. The reason is, no doubt, that the influence of principles of true faith is to the mind what wine is to the body — it strengthens the exhausted and cheers the weary. There are more that be with us than all that be against us: why then should we faint or despair? A God of love has created and prepared us for our work. His creation consists of innumerable channels, through which His benevolence descends. Loving friends are around, and a heaven of love before us. All things cheer us on. The mountains run down with new wine. The vine, in our text, speaks of its wine as cheering God and man. And when we perceive that wine is the emblem of encouraging truth, we appreciate the force of the Divine words. For when man is cheered by truth and saved, God rejoices with him. But the vine intimates that, if she sought to be ruler over the trees, she would leave her wine. "Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?" And so it is. If any one, by means of heavenly truth seeks dominion, his truth ceases to be saving. It is poison, not wine, to him. We come now, however, to a plant of very different character, and you will find the reply quite different. "Then said all the trees to the bramble, Come thou, and reign over us." The reply takes it for granted that he is willing, and expresses his determination either to rule or destroy. This bramble is a low bushy tree with strong thorns, and whose wood is of a fiery nature easily set in flames. It is the emblem of the lust of dominion, which is also essentially unbelieving. The ambitious man believes in nothing but himself and his cunning. Everything which will contribute to his earthly aggrandisement is welcome; but he hates what will not come down to his level. Let us hear him. "If in truth ye anoint me king over you, then come and put your trust in my shadow: and, if not, let fire come out of the bramble, and devour the cedars of Lebanon." What an extraordinary invitation was that! The olive, the vine, the fig-tree, the lofty cedar, and all the noble trees of the forest, were to come and put themselves under the shadow of this contemptible shrub! How ridiculous an idea! Yet it is paralleled, in all respects, by the demands of ambition. It will deign to lend its protection to Divine things, only they must be subservient, and it must be chief. This principle in politicians makes religion an instrument of state policy; the ministers of religion a superior kind of police. But woe to the religion which stoops to it. It loses its own native life and vigour: it leaves its oil, and its figs, and its wine. The principle in an ambitious priest uses all the semblances of earnest piety to attain his selfish ends. He cares, however, nothing for them in themselves. That which he cannot bend to his selfish rule he burns to destroy. He says, like this miserable plant, "If not, let fire come out of the bramble, and devour the cedars of Lebanon." He burns with the mad rage of frenzy against whatever will not stoop to gratify his insane whim to rule over all things. From the whole of this Divine lesson we may gather the most invaluable impressions. We cannot too strongly imbue ourselves with the conviction that all heaven breathes humility, and everything heavenly is humble. The moment any sacred principle is turned to a selfish purpose, it loses its richness, its sweetness, its holiness, and worth. Love becomes flattery, virtue hypocrisy, faith deception. Oh let us shun this awful, desolating, soul-destroying sin. And, on the contrary, let us attend to Him who is at once the humblest and the highest. Bring often to mind the impressive and beautiful scene, when, surrounded by His disciples, He took a little child, and placed it in the midst of them. It was the day following that of the grand scene of the Transfiguration. ( J. Bayley, Ph. D. ) The parable of Jotham A London Minister. I. ITS INTENTION AND SUCCESS. When William Penn was carrying on negotiations with the Indians he used to gain their respect and attention by exhibiting to them his skill as a swordsman. This was an acquirement which the red man could appreciate. So Jotham here clothes the truths he wishes to utter in the form of parable, and gains the attention of the men of Shechem by his skilful use of imagery. II. THE CONTENTS OF THE PARABLE. In it we have the national life of Israel set forth under the similitude of the natural life of the tree. In the kingdom of trees we notice — 1. The individuality of each tree. 2. The diversities of size, and form, and worth, found among them. 3. The manifest dependence of some trees upon others. III. THE TEACHING WHICH UNDERLIES IT. The parable implies that there were men in Israel at this time who possessed the qualifications necessary to a good ruler set forth in the excellences peculiar to the trees mentioned. But these men, the most fitted to rule, refused to do so because there is no honour in ruling where excellence is held in dishonour. They were in the soil of private life, which was congenial to their nature, and to be transplanted to a soil in which only a bramble could flourish, would be to lose their power of imparting light and sweetness. The nation, the city, or the congregation in which a bramble is held in estimation is not the soil in which to plant an olive-tree, a vine, or a fig-tree.Lessons: 1. The honour of a leader depends, not upon the fact that he is chosen to rule, but upon who chooses him. 2. It is the man who gives honour to the position, and not the position which gives honour to the man. 3. In choosing a position in the world, we should be most solicitous to obtain that which will be favourable to the development of our character, and that in which character will be appreciated. 4. The ruler of a nation is a mirror in which is reflected the character of the people. 5. The true leaders of men have resources within for themselves, and therefore for others. Such men can afford to remain in obscurity, their mind is to them kingdom, they are their own society. ( A London Minister. ) The parable of the trees A. Raleigh, D. D. (to Young Men): — This parable of Jotham is, it is supposed, the very oldest in existence. We reach here, in a literary sense, almost to the source of fictitious writing. It is a question sometimes put to religious teachers, "Do you object to works of fiction?" For myself I can answer at once. "I do not." If I did I should condemn perhaps all the peoples that ever lived, simple and cultured alike. In the snow hut of the Laplanders, in the warm wooden house of the Norse peasant, in the sunny islands of the Southern Sea, and all through the burning East, genius has in this way expressed itself, and men have been pleased and improved by its ministries. But question me further. Ask me if I object to much of the sensational literature of the day, and I answer, "I do"; not because it is fictitious, but because of the evil in more or less degree which it contains, and because it is sorry nourishment for human minds or hearts. To return to Jotham's parable. "The trees went forth on a time to anoint a king over them." There must have been a good deal of talk among them before it came to that, much wagging of arboreous tongues, twittering of leaf, and groaning of branch. They did not need a king. But the procession has started. We must follow and make part of it, if we want to see and hear. I. Now there is a halt before an OLIVE-TREE. And they said to the olive-tree, "Reign thou over us." A splendid offer, to be the anointed king over the whole vegetable world! We listen to hear the reply, couched in the deprecating, cautious phraseology usual in such cases. No such answer is given; but a clear, distinct refusal of the proffered honour. "Should I leave my fatness?" etc. Must I tear up my roots from the kindly soil where I have had my home for a thousand years, and cease to receive the secret but willing ministries of the earth, and close up the channels along which they have come? Must I shake the hard grain of my body by locomotion, and have my leaves withered in a triumphal progress, and see my berries grow scant and shrivelled, and produce no more oil for God or man, and all this that I may be a king? Wise olive-tree! Keep thy roots where they have struck and spread! Build up in concentric rings, as the years come and go, the hard pile of the serviceable wood! Store the secret fragrance! Distil the precious oil for many uses! Give men the annual harvest and God the continual glory of thy growing! Can we miss the lesson? Usefulness is better than honour. Usefulness, if it be of the higher kind, is attained through long growing and long striving. But when it is attained, when there is a normal, regulated usefulness flowing steadily out of a man's life, when he serves God and man where he is and by what he is, the offer of promotion ought to carry with it some very strong and clear enforcements to induce him to think of acceptance. II. Here is a FIG-TREE by the wayside. It belongs to an old and most respectable family. It traces its pedigree up to Eden. It leads a useful life, and yet it has much less to give up and leave than the olive. But no! The fig-tree has not much, but it has something substantial and good. It has beautiful leaves of deep shining green, and better still — for the fig-tree makes no mention of its leaves — it has figs which carry in them a wonderful sweetness when they are fully ripe. Sweetness is the one quality which the fig-tree felt that it possessed. There is in some human souls a sweetness which imparts a fig-tree flavour to the whole life. When you meet one who possesses this gift moving about among rough ways and persons, consider that you see something far more than merely pleasant, something of exceeding value to the world. III. "Then said the trees unto the VINE, Come thou and reign over us." Surely there will be no refusal now! The vine cannot stand alone, it needs to be propped. It will leap at the offer of a throne, up which to climb and on which to hang its nodding clusters. It can only do one thing: it can bear clusters of grapes. Ah! but that one thing is of force and value enough to keep the vine steady under temptation. " Should I leave my wine," etc. As there are some human lives with sweetness in them as their main element, so there are some with this brighter, racier quality, which "cheers" and animates the spirits of others. Be a vine if you can be nothing more; distil and distribute the wine of life. IV. Now, at length, we go to the coronation. The trees have found a king. "Then said all the trees unto the BRAMBLE, Come thou and reign over us." Accepted as soon as offered! The bramble needs no time for deliberation. It accepts the crown at once. Look at the bramble or spiky thorn of Palestine with its long straggling branches. It has no "fatness" to leave, like the olive-tree; no "sweetness," like the fig-tree; no clusters, like the vine. It casts no shadow, like the oak. It has nothing but sharp, piercing spikes, and of these it has abundance; every branch is full of them — and yet hear how the mean creature speaks! "If in truth ye anoint me king over you" — as if it were the most natural thing in the world that they should; as if it were thinking of its ripe baskets of fruit, and of the weary pilgrims it had sheltered. "if in truth ye anoint me king!" Think of it, in presence of them all! The cedar, nodding his dark plumes; the oak, with castled strength of stem and branch; the beech, in its sylvan beauty; the palm-tree, with its cylindrical stem and feathery leaves, and bounteous burden of dates; "and the fir-tree and the pine-tree and the box together"; and those that have declined the honour — to all these it says, "Come and put your trust in my shadow!" The unbounded impudence of this address is remarkable, and would be amusing if it were not connected with peril to the whole arboreous kingdom. This peril the bramble knows, and has the art to hold it out in audacious menace. "If not, think of it well. You have gone too far to go back, you are now in my power; and that the noblest among you shall feel the first, in case of the least show of opposition." Society, in all its sections, is full of bramble men, who are striving for every sort of personal elevation and advantage. By the picture in this parable I want you to scorn the principles they act upon; and to despise the honours and advantages they win! ( A. Raleigh, D. D. ) Jotham's parable R. A. Watson, M. A. We find instruction in the parable by regarding the answers put into the mouth of this tree and that when they are invited to wave to and fro over the others. There are honours which are dearly purchased, high positions which cannot be assumed without renouncing the true end and fruition of life. One for example, who is quietly and with increasing efficiency doing his part in a sphere to which he is adapted, must set aside the gains of long discipline if he is to become a social leader. He can do good where he is. Not so certain is it that he will be able to serve his fellows well in public office. It is one thing to enjoy the deference paid to a leader while the first enthusiasm on his behalf continues, but it is quite another thing to satisfy all the demands made as years go on and new needs arise, When any one is invited to take a position of authority he is bound to consider carefully his own aptitude. He needs also to consider those who are to be subjects or constituents, and make sure that they are of the kind his rule will fit. The olive looks at the cedar and the terebinth and the palm. Will they admit his sovereignty by and by though now they vote for it? Men are taken with the candidate who makes a good impression by emphasising what will please and suppressing opinions that may provoke dissent. When they know him, how will it be? When criticism begins, will the olive not be despised for its gnarled stem, its crooked branches and dusky foliage? The fable does not make the refusal of olive and fig-tree and vine rest on the comfort they enjoy in the humbler place. That would be a mean and disbonourable reason for refusing to serve. Men who decline public office because they love an easy life find here no countenance. It is for the sake of its fatness, the oil it yields, grateful to God and man in sacrifice and anointing, that the olive-tree declines. The fig-tree has its sweetness, and the vine its grapes to yield. And so men despising self-indulgence and comfort may be justified in putting aside a call to office. The fruit of a personal character developed in humble, unobtrusive natural life is seen to be better than the more showy clusters forced by public demands. Yet, on the other hand, if one will not leave his books, another his scientific hobbies, a third his fireside, a fourth his manufactory, in order to take his place among the magistrates of a city or the legislators of a land, the danger of bramble supremacy is near. Next a wretched Abimelech will appear; and what can be done but set him on high and put the reins in his hand? Unquestionably the claims of Church or country deserve most careful weighing, and even if there is a risk that character may lose its tender bloom, the sacrifice must be made in obedience to an urgent call. For a time, at least, the need of society at large must rule the loyal life. The fable of Jotham, in so far as it flings sarcasm at the persons who desire eminence for the sake of it and not for the good they will be able to do, is an example of that wisdom which is as unpopular now as ever it has been in human history, and the moral needs every day to be kept full in view. It is desire for distinction and power, the opportunity of waving to and fro over the trees, the right to use this handle and that to their names, that will be found to make many eager, not the distinct wish to accomplish something which the times and the country need. Those who solicit public office are far too often selfish, not self-denying, and even in the Church there is much vain ambition. But people will have it so. The crowd follows him who is eager for the suffrages of the crowd, and showers flattery and promises as he goes. Men are lifted into places they cannot fill, and after keeping their seats unsteadily for a time they have to disappear into ignominy. ( R. A. Watson, M. A. ) Forms of usefulness in life Marcus Dods, D. D. What special advantages of life, what particular forms of usefulness and comfort, Jotham had in view, if he had any, in choosing these particular trees, it is not easy to say. But it is obvious that he meant in a general way to point out that there are two or three functions, or employments, or ways of spending life, so much worth a man's while continuing, that he is wise in refusing to abandon them for the sake of what may seem a better position. It is very desirable that men should see the advantages of their own position, for nothing is more enervating than a craving after change, and nothing more delusive than the fancy that almost any other position would be better than our own. The "fatness" which the olive was not disposed to forsake in exchange for high position, may very naturally be supposed to symbolise the usefulness which belongs to many obscure positions in life. If we are filling a place that somebody must fill, if we are doing work which some one must do, then we should be cautious how we seek change. Moreover, in the life of most of us, the usefulness of our daily occupation is by no means the whole measure of our usefulness. We are mixed up in life with persons who are entangled in difficulties, who are full of faults, who are needing help: wherever we go, in whatever occupation we spend our time, we find this to be the case; and he is a happy man who can disentangle the sinner from the meshes of his sin and pluck his feet out of the net, who can let some tempted person have the strengthening influence of his society, who can give advice that saves from misery or loss. Again, many lives are soured and rendered wretched to all connected with them, because it is not recognised that sweetness is that to which they are specially called. The fig-tree did not think it was a necessary of life; it did not flatter itself men could not live without figs; but it was modestly and reasonably conscious that by bearing figs year after year it did add an element of a most desirable kind to the life of man. Taking the mere word of the fable, the "sweetness" of the fig, every one knows what a blessing in a household is even one sweet temper, one disposition that is not ruffled, that does not take offence, that does not think every one else in the wrong, that does not vaunt itself, but is quiet, reasonable, patient, meek. Peremptoriness is not always equivalent to efficiency. Any one who has tried to catch an unbridled horse in a field knows how little persuasive power there is in violent language. The assumption of a tone of authority or infallibility defeats the ends of persuasion quite as certainly as the admission of a tone of entreaty destroys the authority of one who should rightfully command. But a third lesson for individuals in private life, which we gather from this fable, is how contemptible a thing is display and worldly honour, and what is called style. People will not be content to live comfortably, to be moderate in their expenses, quiet in their ways; but must be doing as other people do, must commit the same extravagancies, even though they have really no taste for them; must deny themselves the enjoyments they prefer, that they may seem to enjoy themselves like their neighbours; bind themselves religiously to do many troublesome things, for no other reason whatever than that it is expected of them. The consequence is that the spirit becomes false, and the life is worn out by useless forms and meaningless labour; the useful services which might be rendered are neglected, and time cannot be found for them. In conclusion, Jotham shall not have spoken this parable in vain for us if we carry away from its perusal the settled conviction that in life there is something better than mere show or the mere attainment of the rewards accorded by the world to its successful men. The real value of human life does not lie on the surface; lies, indeed, so deep that very many people never see it at all. There are circumstances so afflicting and straitened, so very tormenting and hampering, that we are apt to think we do well if only we do not cry out and let all the world know how we suffer; but there is a better thing to do always, and that is, to set ourselves with patience and humble self-crucifixion to think of others and do our best for them. In the worst circumstances, in circumstances so perplexing we know not how to act, there always remains some duty we are aware of, some kind and loving thing we can do, and by doing which other duties become clearer. ( Marcus Dods, D. D. ) The olive-tree said... Should I leave my fatness? The refusing of leadership W. Morison, D. D. I. THE VARIETIES WHICH GOD HAS MADE AMONG MEN. II. THE TEMPTATIONS TO WHICH WE ARE EXPOSED TO BE UNTRUE TO OUR DISTINCTIVE NATURE AND POSITION. III. THE EVIL WHICH WOULD ARISE FROM OUR GOING OUT OF OUR TRUE PLACE TO OBTAIN A VULGAR POWER. IV. THE WISE CONDUCT OF SOME IN RESISTING THE INJURIOUS TEMPTATIONS ADDRESSED TO THEM. V. THOSE WHO REFUSE FORMAL RULE MAY BE KINGS IN THEIR SPHERES NOTWITHSTANDING — NAY, ALL THE MORE. VI. THE WORLD'S KING IS OFTEN THE BRAMBLE AFTER ALL. ( W. Morison, D. D. ) The faithful olive-tree The fable teaches that temptations will come to us all, however sweet, or useful, or fruitful, even as they came to the fig, the olive, and the vine. These temptations may take the shape of proffered honours; if not a crown, yet some form of preferment or power may be the bribe. I. APPARENT PROMOTIONS ARE NOT TO BE SNATCHED AT. The question is to be asked, "Should I?" Le

Benson Commentary Judges 9:1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, Jdg 9:1-3 . Abimelech went to Shechem unto his mother’s brethren — That is, her relations; and communed with them — To try if he could engage them to favour and aid the design he had conceived to usurp the government of Israel, in direct opposition to his father’s will, who had declared no son of his should rule over them. His mother had, probably, instilled into his mind some ambitious thoughts, and the name his father had given him, carrying royalty in its meaning, might help to blow up these sparks, and excite him to take the steps here mentioned. He had no call from God to this office and honour, as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced; but his own ambition must be gratified, and that is all he aims at. That all the sons of Jerubbaal reign over you — He wickedly insinuates, though perhaps without any ground for it, that the sons of Jerubbaal were ambitious of the kingdom which their father refused; and therefore prays them to consider what horrible divisions and confusions it would make, if so many were permitted to pretend to the government, and how much better it would be to choose one from among the rest; pointing them (in the next words) to himself. Remember, I am your bone and your flesh — Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last great meeting of the representatives of the tribes there. And no doubt Abimelech thought if that city would but declare for him, and abet his design, it would be a great step toward ensuring the success of it. They said, He is our brother — And his advancement will be to our advantage. They were pleased to think of their city becoming a royal city, and the metropolis of Israel, and therefore were easily persuaded to what they believed would serve their interest. Judges 9:2 Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh. Judges 9:3 And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother. Judges 9:4 And they gave him threescore and ten pieces of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him. Jdg 9:4 . They gave him threescore and ten pieces of silver — To bear the charges which he would be put to in making good his pretensions. It is not said what the value of these pieces was: so many shekels would have been but a small present to make a man a prince, and too little to serve his purposes; and so many talents too much for them to give. Therefore the Vulgate translates it so many pounds weight of silver, which learned men approve. Out of the house of Baal-berith — Out of the sacred treasury of that idol-temple, which they had probably built since Gideon’s death, (for he would never have suffered it while he lived,) and endowed it with considerable revenues. Wherewith Abimelech hired vain and light persons — The word ????? , reekim, which we translate vain, signifies empty; that is, ignorant, inconsiderate, and needy persons. And the other word, ????? , pochazim, means idle, vagabond fellows, that could settle to no business, but wandered about the country, who, being commonly men of loose and profligate lives, were fittest for his purpose. Judges 9:5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself. Jdg 9:5 . He went and slew his brethren — The persons who were most likely to hinder him in establishing his tyranny. Threescore and ten — Wanting one, as is here expressed. Here we see the power of ambition; what savage beasts it will render men to each other; how it will break through all the ties of natural affection, and natural conscience, and sacrifice that which is most sacred, dear, and valuable to its designs. We see also the peril attending high birth and honour. It was their being the sons of so great a man as Gideon that made Abimelech jealous of them, and exposed them thus to danger and to death. We find just the same number of Ahab’s sons slain together at Samaria, 2 Kings 10:1 . “Let none then,” says Henry, “envy those of high extraction, or complain of their own meanness and obscurity: the lower the safer.” Upon one stone — As a stone was sometimes used for an altar, ( 1 Samuel 6:14 ,) some have conjectured from hence, that Abimelech intended to make his brethren a great victim to Baal, in revenge of the sacrifice of the bullock prepared for Baal, chap. Jdg 6:25 ; and to expiate the crime of Gideon, as these idolaters accounted it, by the sacrifice of all his sons. Judges 9:6 And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem. Jdg 9:6 . All the men of Shechem — That is, the great men, the chief magistrates of the city; and the house of Millo — Either some eminent and potent family living in or near Shechem, or the common council, the full house, or house of fulness, as the word signifies; those that met in their court-house or place of general assembly; g athered together — Not to prosecute and punish Abimelech for this most barbarous murder, as they ought to have done, he being one of their citizens, but to make him a king. God was not consulted whether they should have any king at all, much less who it should be. They did not advise with the high-priest, or with their brethren of any other city or tribe, though it was designed that he should reign over all Israel, Jdg 9:22 ; but the Shechemites take upon them to do all of themselves, as if they were the men, and wisdom must die with them. In the mean time the rest of the Israelites were so very stupid and infatuated as to sit by unconcerned. They took no care to give any check to this usurpation, to protect the sons of Gideon, or to avenge their death; but tamely submitted to the bloody tyrant, as men that, with their religion, had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite’s concubine! and yet so wretchedly degenerate are they now, as not to attempt the revenging of the death of Gideon’s sons. It is for this that they are charged with ingratitude, ( Jdg 8:35 ,) Neither showed they kindness to the house of Jerubbaal. By the plain of the pillar — The Hebrew word ???? , eelon, here rendered plain, also signifies an oak, and therefore some render the passage, By the oak of the pillar; namely, the oak where Joshua erected a pillar, as a witness of the covenant renewed between God and Israel, Joshua 24:26 . This place they chose, perhaps, to signify that they still owned Jehovah, and their covenant with him; and did not worship Baal in opposition to, but in conjunction with him, and in subordination to him. Judges 9:7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you. Jdg 9:7 . Jotham stood in the top of mount Gerizim — Which overlooked the city of Shechem. This was not on the same day when Abimelech was inaugurated, but some time after. The valley between Gerizim and Ebal was a famous place, employed for the solemn reading of the law, and its blessings and curses; and it is probable it was still used, even by the superstitious and idolatrous Israelites, for such occasions, who delighted to use the same places which their ancestors had used. And lifted up his voice and cried — So that they who stood in the valley might hear, though not suddenly come at him to take him. Ye men of Shechem — Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent; that God may hearken unto you — When you cry unto him for mercy; so he conjures and persuades them to give him a patient audience. Judges 9:8 The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us. Jdg 9:8 . The trees went forth on a time — This is the first instance that we have of this manner of speaking by parables. But we find it in great use afterward, and frequently adopted, not by prophets only, but by courtiers, politicians, and soldiers, in the Old Testament. See 2 Samuel 14:1 , and 1 Kings 20:38 ; chap. 1 Kings 22:19 . To anoint a king over them — Kings were appointed among the Israelites, and some other nations, with the ceremony of anointing. Olive-tree — By which he means Gideon. Judges 9:9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? Jdg 9:9 . My fatness, wherewith they honour God — Oil being used in God’s worship for divers things, as in sacrifices, in the dedication of persons and things to holy offices and uses, and for the lamps in the sanctuary; and man — For oil was used in constituting kings, and priests, and prophets, and for a present to great men, and to anoint the head and face; and go to be promoted — Hebrew, ???? , lanuang, to shake and move hither and thither, to wander to and fro, to exchange my sweet tranquillity and peace for incessant cares and travels. To undertake “the government of others,” says Henry, “involves a man in a great deal of both toil and care. He that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. Those that are preferred to places of public trust and power, must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community.” Judges 9:10 And the trees said to the fig tree, Come thou, and reign over us. Judges 9:11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Jdg 9:11 . The fig-tree said, &c. — Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father. Judges 9:12 Then said the trees unto the vine, Come thou, and reign over us. 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? Jdg 9:13 . Wine which cheereth God and man — “It has been objected,” says Dr. Dodd, “that Scripture here suggests false and unworthy notions of the Supreme Being; but we are to remember that the words are part of a parable. In a parable or fiction, every word or sentence is not to be interpreted with the utmost rigour, unless we are to take it to be Scripture doctrine that trees could talk. Jotham, to represent the forwardness and self-assurance of foolish persons in undertaking high things, which wiser and better men would decline, brings in a fable, setting forth how the olive- tree, the fig-tree, and the vine, and all the choice trees, had modestly refused a province not proper for them; but that the bramble, the unfittest of all, had accepted it notwithstanding, and was likely to perform accordingly. Now the words here cited arc the words of the vine, and perhaps run upon a pagan hypothesis, allowable in a fable or apologue. So Castalio, Le Clerc, and others, interpret the place; and they render the words, not God and man, but gods and men, which is better.” There is another construction which some have recommended, namely, that wine cheereth both high and low, princes (who are sometimes called elohim, gods ) and peasants. “But I prefer the interpretation of Le Clerc above mentioned,” says Dr. Waterland, Scrip. Vind., p. 80. And his interpretation is confirmed by the following ingenious remark of Bishop Warburton: — “Jotham did not mean God the governor of the universe; but all must see his meaning is, that wine cheereth hero-gods and common men; for Jotham is here speaking to an idolatrous city, which ran a whoring after Baalim, and made Baal-berith their god; a god sprung from among men, as may partly be collected from his name, as well as from divers other circumstances of the story. This expression, which is very beautiful, contains one of the finest strokes of ridicule in the whole apologue, so much abounding with them; and intimates to the Shechemites the vanity and pitiful original of their idolatrous gods, who were thought to be, or really had been, refreshed with wine.” Div. Leg., vol. 3. p. 104. Judges 9:14 Then said all the trees unto the bramble, Come thou, and reign over us. Jdg 9:14-15 . Then said all the trees unto the bramble, &c. — Or thorn, fitly representing Abimelech, the son of a concubine, and a person of small use and great cruelty. If in truth ye anoint me king — If you deal truly and justly in making me king. Then trust — Then you may expect protection under my government. Devour the cedars — Instead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work. By this fable Jotham signified to the Shechemites that the most worthy men in Israel, figured by the olive, the fig-tree, and the vine, which bear the most useful and excellent fruits, had not aimed at kingly dominion over them; and that his father Gideon had even refused it, when offered to him. By the bramble, the most worthless of shrubs, accepting the offer of the trees to be their king, and calling to them to put their trust in its shadow, though by its nature it could afford no shadow or protection to them, he shows what a worthless choice they had made. The speech of the bramble represents how foolish Abimelech was, in imagining he should be able to maintain the authority of a king, as he could by no means, any more than the bramble, afford the shade or protection he had promised: and the threat of the bramble seems to indicate the cruelty of Abimelech’s temper, that he would destroy the Shechemites, if he found them unfaithful. Judges 9:15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon. Judges 9:16 Now therefore, if ye have done truly 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; Jdg 9:16 . Now therefore if ye have done truly and sincerely, &c. — In these and the following words, Jotham applies his parable to the Shechemites, and signifies, if they had dealt sincerely, and done that which was right to the family of Gideon, in slaying all his legitimate sons, and making the son of his concubine their king, that then he wished they might be happy in Abimelech as their king; but if they had done that which was unjust and ungenerous, (as they certainly had,) he prays that mutual jealousies might break out between them, and that they might plague, injure, and destroy each other. And this prayer, we find, was heard, for it is said expressly in the 23d verse, that within three years God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech. Judges 9:17 (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: Judges 9:18 And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your brother;) Jdg 9:18 . Ye have slain his sons, &c. — Abimelech’s crime is justly charged upon them, as being committed by their consent, approbation, and assistance. Maid-servant — His concubine, whom he so calls by way of reproach. Over Shechem — By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that, having only power over their own city, they durst impose a king upon all Israel. Judges 9:19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you: Judges 9:20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. Jdg 9:20 . Devour Abimelech — This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case have had. Judges 9:21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother. Jdg 9:21 . Jotham ran away and fled — Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer — A place remote from Shechem, and out of Abimelech’s reach. Judges 9:22 When Abimelech had reigned three years over Israel, Jdg 9:22 . Had reigned three years over Israel — For though the men of Shechem were the first authors of Abimelech’s advancement, the rest of the people easily consented to that form of government which they so much desired. 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: Jdg 9:23-24 . God sent an evil spirit — That is, gave Satan permission to work upon their minds. That the cruelty done to the sons of Jerubbaal, &c. — That is, the punishment of the cruelty. Men may do evil, and think they have profited themselves; may imagine they have strengthened themselves in their wickedness, and are quite secure; that they have procured themselves friends, who will stand by them, and save them: but God can, with the greatest ease, make all the devices of the wicked of none effect; can turn their best contrivances to their ruin, and punish them by those on whom they depended for help and security. The example of Abimelech and the men of Shechem, recorded in this chapter, may assure us, that God will not suffer the murderer to escape even in this world; but will punish him in some grievous manner or other. Judges 9:24 That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren. Judges 9:25 And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech. Jdg 9:25 . Set liers in wait for him — To seize his person. Robbed all — Such as favoured or served Abimelech; for to such only their commission reached, though it may be they went beyond their bounds, and robbed all passengers promiscuously. Judges 9:26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him. Jdg 9:26 . Gaal — It is not known who he was; but it is evident he was a man very considerable for wealth, and strength, and interest, and that he was ill pleased with Abimelech’s power. Went to Shechem — By his presence and counsel to animate and assist them against Abimelech. Judges 9:27 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. Jdg 9:27 . They went out into the fields — Which, till his coming, they durst not do, for fear of Abimelech. Made merry — Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech’s tyranny. Went into the house of their god — Baal-berith, ( Jdg 9:4 ,) either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. And did eat and drink — To the honour of their idol, and out of the oblations made to him, as they used to do to the honour of Jehovah, and out of his sacrifices. And cursed Abimelech — Either by reviling him after their manner, or, rather, in a more solemn and religious manner, cursing him by their god, as Goliah did David. Judges 9:28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him? Jdg 9:28 . Who is Abimelech — What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem — That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, Who is this Shechemite? For so he was by the mother’s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal — Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul — And you are so mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly this ignoble and hateful Zebul. Serve the men of Hamor, &c. — If you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, ( Genesis 34:2 ,) who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Genesis 34:29 . And it may be that he was one of the royal blood, a descendant of Hamor who hereby sought to insinuate himself into the government, as it follows, Jdg 9:29 , Would to God that this people were under my hand; which he might judge the people more likely to choose, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, a vigilant and expert commander. Judges 9:29 And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out. Jdg 9:29 . Under my hand — That is, under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided; and some of them inclining toward Abimelech, whom they had lately rejected, according to the levity of the popular humour. I would remove — As you have driven him out of your city, I would drive him out of your country. He said — He sent this message or challenge to him. Increase thine army — I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms. Judges 9:30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. Judges 9:31 And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. Judges 9:32 Now therefore up by night, thou and the people that is with thee, and lie in wait in the field: Judges 9:33 And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion. Judges 9:34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies. Judges 9:35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from lying in wait. Jdg 9:35-36 . Gaal went out and stood — To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance. He said to Zebul — Who concealed the anger which he had conceived, ( Jdg 9:30 ,) and pretended compliance with him in this expedition, that he might draw him forth into the field, where Abimelech might have the opportunity of fighting with him, and overthrowing him. The shadow — For in the morning, as this was, and in the evening, the shadows are longest, and move quickest. Judges 9:36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men. Judges 9:37 And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. Judges 9:38 Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them. Jdg 9:38-40 . Then said Zebul, Where is now thy mouth, &c. — Now show thyself a man, and fight valiantly for thyself and the people. And he fled — Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter. Judges 9:39 And Gaal went out before the men of Shechem, and fought with Abimelech. Judges 9:40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even unto the entering of the gate. Judges 9:41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem. Jdg 9:41 . Abimelech dwelt at Arumah — He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not, of themselves, return to his government, or in expectation that they would hereby grow secure, and so give him the greater advantage against them. And Zebul thrust out Gaal — Finding the spirit of Gaal’s party a little cooled, perhaps through their suspecting him of cowardice, or ill conduct, he took the opportunity of expelling him and his brethren from the city; but seems to have shut the gates against Abimelech also. His interest, it seems, was not so considerable with the people that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with them, and waits for a fairer opportunity. Judges 9:42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech. Jdg 9:42-44 . The people went out into the field — To their usual employments about their land. He divided them into three companies — Whereof he kept one with himself, ( Jdg 9:44 ,) and put the rest under other commanders. Abimelech stood in the entering of the gate — To prevent the retreat of the people into the city, and to give the other two companies opportunity to cut them off. Judges 9:43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them. Judges 9:44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them. Judges 9:45 And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt. Jdg 9:45 . And sowed it with salt — In token of his desire of their utter and irrecoverable destruction. For places situated in a salt soil being barren by nature, the sowing of salt upon a place was a symbolical custom among the eastern people, at that time, to express great hatred and anger against any place, being as much as to express a desire that it should never be inhabited again, or produce its usual products, but become barren like a salt soil. For we cannot imagine that sowing of salt could render any soil barren ever after, but rather in some time more fruitful. Judges 9:46 And when all the men of the tower of Shechem heard that , they entered into an hold of the house of the god Berith. Jdg 9:46 . When the men of the tower heard — Either a strong place belonging to the city of Shechem, and made for its defence without the city, or perhaps a town at some distance from Shechem, but probably inhabited by Shechemites. When these people heard of the fate of the city, they retired to a strong hold adjoining to one of their temples, which used to be built on eminences, and to be fortified by nature as well as art. Hither they fled, fearing the same destruction which had befallen Shechem, and here they hoped to be secure, partly by the strength of the place, and partly by the religion of it, thinking that either their god Baal-berith would protect them there, or that Abimelech would spare them out of regard to that god. Judges 9:47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together. Judges 9:48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done . Jdg 9:48-51 . Zalmon — A place so called from its shadiness. Thebez — Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women — All that were not slain in the taking of the town. And gat them up to the top of the tower — Which was flat and plain, after their manner of building. Judges 9:49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women. Judges 9:50 Then went Abimelech to Thebez, and encamped against Thebez, and took it. Judges 9:51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower. Judges 9:52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire. Judges 9:53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull. Jdg 9:53-54 . A woman cast a piece of a millstone — Such great stones, no doubt, they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, ( Jdg 9:5 ,) and he loseth his own life by a stone. A woman slew him — Which was esteemed a matter of disgrace. Judges 9:54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. Judges 9:55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. Judges 9:56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren: Jdg 9:56 . Thus God rendered, &c. — This and the following verse conclude the history of Abimelech with a divine admonition, that no man might think such things come to pass by chance. We see God, the judge of all, punished both Abimelech and the men of Shechem according to their deserts, and made them the instruments of each other’s destruction. And it is remarkable that this punishment overtook them speedily, within less than four years after their crime was committed. The wickedness of Abimelech — In rooting out, as far as he could, the name

Expositor's Bible Commentary Judges 9:1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, 5 ABIMELECH AND JOTHAM Jdg 8:29-35 ; Jdg 9:1-57 THE history we are tracing moves from man to man; the personal influence of the hero is everything while it lasts and confusion follows on his death. Gideon appears as one of the most successful Hebrew judges in maintaining order. While he was there in Ophrah religion and government had a centre "and the country was in quietness forty years." A man far from perfect but capable of mastery held the reins and gave forth judgment with an authority none could challenge. His burial in the family sepulchre in Ophrah is specially recorded, as if it had been a great national tribute to his heroic power and skilful administration. The funeral over, discord began. A rightful ruler there was not. Among the claimants of power there was no man of power. Gideon left many sons, but not one of them could take his place. The confederation of cities half Hebrew, half Canaanite, with Shechem at their head, of which we have already heard, held in check while Gideon lived, now began to control the politics of the tribes. By using the influence of this league a usurper who had no title whatever to the confidence of the people succeeded in exalting himself. The old town of Shechem situated in the beautiful valley between Ebal and Gerizim had long been. a centre of Baal worship and of Canaanite intrigue, though nominally one of the cities of refuge and therefore specially sacred. Very likely the mixed population of this important town, jealous of the position gained by the hill village of Ophrah, were ready to receive with favour any proposals that seemed to offer them distinction. And when Abimelech, son of Gideon by a slave woman of their town, went among them with ambitious and crafty suggestions they were easily persuaded to help him. The desire for a king which Gideon had promptly set aside lingered in the minds of the people, and by means of it Abimelech was able to compass his personal ends. First, however, he had to discredit others who stood in his way. There at Ophrah were the sons and grandsons of Gideon, threescore and ten of them according to the tradition, who were supposed to be bent on lording it over the tribes. Was it a thing to be thought of that the land should have seventy kings? Surely one would be better, less of an incubus at least, more likely to do the ruling well. Men of Shechem too would not be governed from Ophrah if they had any spirit. He, Abimelech, was their townsman, their bone and flesh. He confidently looked for their support. We cannot tell how far there was reason for saying that the family of Gideon were aiming at an aristocracy. They may have had some vague purpose of the kind. The suggestion, at all events, was cunning and had its effect. The people of Shechem had stored considerable treasure in the sanctuary of Baal, and by public vote seventy pieces of silver were paid out of it to Abimelech. The money was at once used by him in hiring a band of men like himself, unscrupulous, ready for any desperate or bloody deed. With these he marched on Ophrah, and surprising his brothers in the house or palace of Jerub-baal speedily put out of his way their dangerous rivalry. With the exception of Jotham, who had observed the band approaching and concealed himself, the whole house of Gideon was dragged to execution. On one stone, perhaps the very rock on which the altar of Baal once stood, the threescore and nine were barbarously slain. A villainous coup d’etat this. From Gideon overthrowing Baal and proclaiming Jehovah to Abimelech bringing up Baal again with hideous fratricide-it is a wretched turn of things. Gideon had to some extent prepared the way for a man far inferior to himself, as all do who are not utterly faithful to their light and calling; but he never imagined there could be so quick and shocking a revival of barbarism. Yet the ephod dealing, the polygamy, the immorality into which he lapsed were bound to come to fruit. The man who once was a pure Hebrew patriot begat a half-heathen son to undo his own work. As for the Shechemites, they knew quite well to what end they had voted those seventy pieces of silver; and the general opinion seems to have been that the town had its money’s worth, a life for each piece and, to boot, a king reeking with blood and shame. Surely it was a well spent grant. Their confederation, their god had triumphed. They made Abimelech king by the oak of the pillar that was in Shechem. It is the success of the adventurer we have here, that common event. Abimelech is the Oriental adventurer and uses the methods of another age than ours; yet we have our examples, and if they are less scandalous in some ways, if they are apart from bloodshed and savagery, they are still sufficiently trying to those who cherish the faith of divine justice and providence. How many have to see with amazement the adventurer triumph by means of seventy pieces of silver from the house of Baal or even from a holier treasury. He in a selfish and cruel game seems to have speedy and complete success denied to the best and purest cause. Fighting for his own hand in wicked or contemptuous hardness and arrogant conceit, he finds support, applause, an open way. Being no prophet he has honour in his own town. He knows the art o! the stealthy insinuation, the lying promise and the flattering murmur; he has skill to make the favour of one leading person a step to securing another. When a few important people have been hoodwinked, he too becomes important and "success" is assured. The Bible, most entirely honest of books, frankly sets before us this adventurer, Abimelech, in the midst of the judges of Israel, as low a specimen of "success" as need be looked for; and we trace the well known means by which such a person is promoted. "His mother’s brethren spake of him in the ears of all the men of Shechem." That there was little to say, that he was a man of no character mattered not the least. The thing was to create an impression so that Abimelech’s scheme might be introduced and forced. So far he could intrigue and then, the first steps gained, he could mount. But there was in him none of the mental power that afterwards marked Jehu, none of the charm that survives with the name of Absalom. It was on jealousy, pride, ambition he played as the most jealous, proud, and ambitious; yet for three years the Hebrews of the league, blinded by the desire to have their nation like others, suffered him to bear the name of king. And by this sovereignty the Israelites who acknowledged it were doubly and trebly compromised. Not only did they accept a man without a record, they believed in one who was an enemy to his country’s religion, one therefore quite ready to trample upon its liberty. This is really the beginning of a worse oppression than that of Midian or of Jabin. It shows on the part of Hebrews generally as well as those who tamely submitted to Abimelech’s lordship a most abject state of mind. After the bloody work at Ophrah the tribes should have rejected the fratricide with loathing and risen like one man to suppress him. If the Baal worshippers of Shechem would make him king there ought to have been a cause of war against them in which every good man and true should have taken the field. We look in vain for any such opposition to the usurper. Now that he is crowned, Manasseh, Ephraim, and the North regard him complacently. It is the world all over. How can we wonder at this when we know with what acclamations kings scarcely more reputable than he have been greeted in modern times? Crowds gather and shout, fires of welcome blaze; there is joy as if the millennium had come. It is a king crowned, restored, his country’s head, defender of the faith. Vain is the hope, pathetic the joy. There is no man of spirit to oppose Abimelech in the field. The duped nation must drink its cup of misrule and blood. But one appears of keen wit, apt and trenchant in speech. At least the tribes shall hear what one sound mind thinks of this coronation. Jotham, as we saw, escaped the slaughter at Ophrah. In the rear of the murderer he has crossed the hills and he will now utter his warning, whether men hear or whether they forbear. There is a crowd assembled for worship or deliberation at the oak of the pillar. Suddenly a voice is heard ringing clearly out between hill and hill, and the people looking up recognise Jotham, who from a spur of rock on the side of Gerizim demands their audience. "Hearken unto me," he cries, "ye men of Shechem, that God may hearken unto you." Then in his parable of the olive, the fig tree, the vine, and the bramble, he pronounces judgment and prophecy. The bramble is exalted to be king, but on these terms, that the trees come and put their trust under its shadow; "but if not, then let fire come out of the bramble and devour the cedars of Lebanon." It is a piece of satire of the first order, brief, stinging, true. The craving for a king is lashed and then the wonderful choice of a ruler. Jotham speaks as an anarchist, one might say, but with God understood as the centre of law and order. It is a vision of the Theocracy, taking shape from a keen and original mind. He figures men as trees growing independently, dutifully. And do trees need a king? Are they not set in their natural freedom, each to yield fruit as best it can after its kind? Men of Shechem, Hebrews all, if they will only attend to their proper duties and do quiet work as God wills, appear to Jotham to need a king no more than the trees. Under the benign course of nature, sunshine and rain, wind and dew, the trees have all the restraint they need, all the liberty that is good for them. So men under the providence of God, adoring and obeying Him, have the best control, the only needful control, and with it liberty. Are they not fools then to go about seeking a tyrant to rule them, they who should be as cedars of Lebanon, willows by the watercourses, they who are made for simple freedom and spontaneous duty? It is something new in Israel, this keen intellectualising; but the fable, pointed as it is, teaches nothing for the occasion. Jotham is a man full of wit and of intelligence, but he has no practicable scheme of government, nothing definite to oppose to the mistake of the horn’. He is all for the ideal, but the time and the people are unripe for the ideal. We see the same contrast in our own day; both in politics and the church the incisive critic discrediting subordination altogether fails to secure his age. Men are not trees. They are made to obey and trust. A hero or one who seems a hero is ever welcome, and he who skilfully imitates the roar of the lion may easily have a following, while Jotham, intensely sincere, highly gifted, a true-sighted man, finds none to mind him. Again the fable is directed against Abimelech. What was this man to whom Shechem had sworn fealty? An olive, a fig tree, fruitful and therefore to be sought after? Was he a vine capable of rising on popular support to useful and honourable service? Not he. It was the bramble they had chosen, the poor grovelling jagged thorn bush that tears the flesh, whose end is to feed the fire of the oven. Who ever heard of a good or heroic deed Abimelech had done? He was simply a contemptible upstart, without moral principle, as ready to wound as to flatter, and they who chose him for king would too soon find their error. Now that he had done something, what was it? There were Israelites among the crowd that shouted in his honour. Had they already forgotten the services of Gideon so completely as to fall down before a wretch red handed from the murder of their hero’s sons? Such a beginning showed the character of the man they trusted, and the same fire which had issued from the bramble at Ophrah would flame out upon themselves. This was but the beginning; soon there would be war to the knife between Abimelech and Shechem. We find instruction in the parable by regarding the answers put into the mouth of this tree and that, when they are invited to wave to and fro over the others. There are honours which are dearly purchased, high positions which cannot be assumed without renouncing the true end and fruition of life. One, for example, who is quietly and with increasing efficiency doing his part in a sphere to which he is adapted must set aside the gains of long discipline if he is to become a social leader. He can do good where he is. Not so certain is it that he will be able to serve his fellows well in public office. It is one thing to enjoy the deference paid to a leader while the first enthusiasm on his behalf continues, but it is quite another thing to satisfy all the demands made as years go on and new needs arise. When anyone is invited to take a position of authority he is bound to consider carefully his own aptitudes. He needs also to consider those who are to be subjects or constituents and make sure that they are of the kind his rule will fit. The olive looks at the cedar and the terebinth and the palm. Will they admit his sovereignty by and by though now they vote for it? Men are taken with the candidate who makes a good impression by emphasising what will please and suppressing opinions that may provoke dissent. When they know him, how will it be? When criticism begins, will the olive not be despised for its gnarled stem, its crooked branches and dusky foliage? The fable does not make the refusal of olive and fig tree and vine rest on the comfort they enjoy in the humbler place. That would be a mean and dishonourable reason for refusing to serve. Men who decline public office because they love an easy life find here no countenance. It is for the sake of its fatness, the oil it yields, grateful to God and man in sacrifice and anointing, that the olive tree declines. The fig tree has its sweetness and the vine its grapes to yield. And so men despising self-indulgence and comfort may be justified in putting aside a call to office. The fruit of personal character developed in humble unobtrusive natural life is seen to be better than the more showy clusters forced by public demands. Yet, on the other hand, if one will not leave his books, another his scientific hobbies, a third his fireside, a fourth his manufactory, in order to take his place among the magistrates of a city or the legislators of a land the danger of bramble supremacy is near. Next a wretched Abimelech will appear; and what can be done but set him on high and put the reins in his hand? Unquestionably the claims of church or country deserve most careful weighing, and even if there is a risk that character may lose its tender bloom the sacrifice must be made in obedience to an urgent call. For a time, at least, the need of society at large must rule the loyal life. The fable of Jotham, in so far as it flings sarcasm at the persons who desire eminence for the sake of it and not for the good they will be able to do, is an example of that wisdom which is as unpopular now as ever it has been in human history, and the moral needs every day to be kept full in view. It is desire for distinction and power, the opportunity of waving to and fro over the trees, the right to use this handle and that to their names that will be found to make many eager, not the distinct wish to accomplish something which the times and the country need. Those who solicit public office are far too often selfish, not self-denying, and even in the church there is much vain ambition. But people will have it so. The crowd follows him who is eager for the suffrages of the crowd and showers flattery and promises as he goes. Men are lifted into places they cannot fill, and after keeping their seats unsteadily for a time they have to disappear into ignominy. We pass here, however, beyond the meaning Jotham desired to convey, for, as we have seen, he would have justified every one in refusing to reign. And certainly if society could be held together and guided without the exaltation of one over another, by the fidelity of each to his own task and brotherly feeling between man and man, there would be a far better state of things. But while the fable expounds a God-impelled anarchy, the ideal state of mankind, our modern schemes, omitting God, repudiating the least notion of a supernatural fount of life, turn upon themselves in hopeless confusion. When the divine law rules every life we shall not need organised governments; until then entire freedom in the world is but a name for unchaining every lust that degrades and darkens the life of man. Far away, as a hope of the redeemed and Christ-led race, there shines the ideal Theocracy revealed to the greater minds of the Hebrew people, often restated, never realised. But at present men need a visible centre of authority. There must be administrators and executors of law, there must be government and legislation till Christ reigns in every heart. The movement which resulted in Abimelech’s sovereignty was the blundering start in a series of experiments the Hebrew tribes were bound to make, as other nations had to make them. We are still engaged in the search for a right system of social order, and while rearers of God acknowledge the ideal towards which they labour, they must endeavour to secure by personal toil and devotion, by unwearying interest in affairs the most effective form of liberal yet firm government. Abimelech maintained himself in power for three years, no doubt amid growing dissatisfaction. Then came the outburst which Jotham had predicted. An evil spirit, really present from the first, rose between Abimelech and the men of Shechem. The bramble began to tear themselves, a thing they were not prepared to endure. Once rooted, however, it was not easily got rid of. One who knows the evil arts of betrayal is quick to suspect treachery, the false person knows the ways of the false and how to fight them with their own weapons. A man of high character may be made powerless by the disclosure of some true words he has spoken; but when Shechem would be rid of Abimelech it has to employ brigands and organise robbery. "They set liers in wait for him in the mountains who robbed all that came along that way," the merchants no doubt to whom Abimelech had given a safe conduct. Shechem in fact became the headquarters of a band of highwaymen, whose crimes were condoned or even approved in the hope that one day the despot would be taken and an end put to his misrule. It may appear strange that our attention is directed to these vulgar incidents, as they may be called, which were taking place in and about Shechem. Why has the historian not chosen to tell us of other regions where some fear of God survived and guided the lives of men, instead of giving in detail the intrigues and treacheries of Abimelech and his rebellious subjects? Would we not much rather hear of the sanctuary and the worship, of the tribe of Judah and its development, of men and women who in the obscurity of private life were maintaining the true faith and serving God in sincerity? The answer must be partly that the contents of the history are determined by the traditions which survived when it was compiled. Doings like these at Shechem keep their place in the memory of men not because they are important but because they impress themselves on popular feeling. This was the beginning of the experiments which finally in Samuel’s time issued in the kingship of Saul, and although Abimelech was, properly speaking, not a Hebrew and certainly was no worshipper of Jehovah, yet the fact that he was king for a time gave importance to everything about him. Hence we have the full account of his rise and fall. And yet the narrative before us has its value from the religious point of view. It shows the disastrous result of that coalition with idolaters into which the Hebrews about Shechem entered, it illustrates the danger of co-partnery with the worldly on worldly terms. The confederacy of which Shechem was the centre is a type of many in which people who should be guided always by religion bind themselves for business or political ends with those who have no fear of God before their eyes. Constantly it happens in such cases that the interests of the commercial enterprise or of the party are considered before the law of righteousness. The business affair must be made to succeed at all hazards. Christian people as partners of companies are committed to schemes which imply Sabbath work, sharp practices in buying and selling, hollow promises in prospectuses and advertisements, grinding of the faces of the poor, miserable squabbles about wages that should never occur. In politics the like is frequently seen. Things are done against the true instincts of many members of a party; but they, for the sake of the party, must be silent or even take their places on platforms and write in periodicals defending what in their souls and consciences they know to be wrong. The modern Baal-Berith is a tyrannical god, ruins the morals of many a worshipper and destroys the peace of many a circle. Perhaps Christian people will by and by become careful in regard to the schemes they join and the zeal with which they fling themselves into party strife. It is high time they did. Even distinguished and pious leaders are unsafe guides when popular cries have to be gratified; and if the principles of Christianity are set aside by a government every Christian church and every Christian voice should protest, come of parties what may. Or rather, the party of Christ, which is always in the van, ought to have our complete allegiance. Conservatism is sometimes right. Liberalism is sometimes right. But to bow down to any Baal of the League is a shameful thing for a professed servant of the King of kings. Against Abimelech the adventurer there arose another of the same stamp, Gaul son of Ebed, that is the Abhorred, son of a slave. In him the men of Shechem put their confidence, such as it was. At the festival of vintage there was a demonstration of a truly barbarous sort. High carousal was held in the temple of Baal. There were loud curses of Abimelech and Gaal made a speech. His argument was that this Abimelech, though his mother belonged to Shechem, was yet also the son of Baal’s adversary, far too much of a Hebrew to govern Canaanites and good servants of Baal. Shechemites should have a true Shechemite to rule them. Would to Baal, he cried, this people were under my hand, then would I remove Abimelech. His speech, no doubt, was received with great applause, and there and then he challenged the absent king. Zebul, prefect of the city, who was present, heard all this with anger. He was of Abimelech’s party still and immediately informed his chief, who lost no time in marching on Shechem to suppress the revolt. According to a common plan of warfare he divided his troops into four companies and in the early morning these crept towards the city, one by a track across the mountains, another down the valley from the west, the third by way of the Diviners’ Oak, the fourth perhaps marching from the plain of Mamre by way of Jacob’s well. The first engagement drove the Shechemites into their city, and on the following day the place was taken, sacked, and destroyed. Some distance from Shechem, probably up the valley to the west, stood a tower or sanctuary of Baal around which a considerable village had gathered. The people there seeing the fate of the lower town, betook themselves to the tower and shut themselves up within it. But Abimelech ordered his men to provide themselves with branches of trees, which were piled against the door of the temple and set on fire, and all within were smothered or burned to the number of a thousand. At Thebez, another of the confederate cities, the pretender met his death. In the siege of the tower which stood within the walls of Thebez the horrible expedient of burning was again attempted. Abimelech, directing the operations, had pressed close to the door when a woman cast an upper millstone from the parapet with so true an aim as to break his skull. So ended the first experiment in the direction of monarchy; so also God requited the wickedness of Abimelech. One turns from these scenes of bloodshed and cruelty with loathing. Yet they show what human nature is, and how human history would shape itself apart from the faith and obedience of God. We are met by obvious warnings; but so often does the evidence of divine judgment seem to fail, so often do the wicked prosper, that it is from another source than observation of the order of things in this world we must obtain the necessary impulse to higher life. It is only as we wait on the guidance and obey the impulses of the Spirit of God that we shall move towards the justice and brotherhood of a better age. And those who have received the light and found the will of the Spirit must not slacken their efforts on behalf of religion. Gideon did good service in his day, yet failing in faithfulness he left the nation scarcely more earnest, his own family scarcely instructed. Let us not think that religion can take care of itself. Heavenly justice and truth are committed to us. The Christ life, generous, pure, holy, must be commended by us if it is to rule the world. The persuasion that mankind is to be saved in and by the earthly survives, and against that most obstinate of all delusions we are to stand in constant resolute protest, counting every needful sacrifice our simple duty, our highest glory. The task of the faithful is no easier today than it was a thousand years ago. Men and women cart be treacherous still with heathen cruelty and falseness; they can be vile still with heathen vileness, though wearing the air of the highest civilisation. If ever the people of God had a work to do in the world they have it now. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.