Abimelech and Shechem
Judges 9
Judges 9
Judges 9. In this chapter we have the sad aftermath of Gideon’s life, in the rise and fall of his son Abimelech. it is a very dark chapter: filled with pride, ambition, trickery, betrayal, and violence. By treachery and murder, Abimelech killed his brethren and made himself king at Shechem (vv.1-6). There is a bright spot in the person of Jotham. Jotham’s parable of the trees exposes the moral failure of this choice. It warns of the danger of exalting one man over the people of God, rather than owning God’s authority. It also foretold coming judgment: the mutual destruction of Shechem and Abimelech (vv.7-21). God then sent division between Abimelech and the men of Shechem. Their alliance broke down into violence and destruction (vv.22-49). The chapter closes with Abimelech’s violent death at Thebez, struck by a millstone (vv.50-57). This chapter stands as a remarkable lesson in the government of God. Wickedness returned upon the heads of those who practiced it.
Abimelech’s Treachery, His Appointment as King in Shechem (9:1-6)
CHAPTER 9
1 And Abimelech son of Jerubbaal went to Shechem to his mother’s brethren, and spoke to them, and to all the family of the house of his mother’s father, saying, 2 Speak, I pray you, in the ears of all the citizens of Shechem, Which is better for you, that seventy persons, all sons of Jerubbaal, rule over you, or that one man rule over you? And remember that I am your bone and your flesh. 3 And his mother’s brethren spoke of him in the ears of all the citizens of Shechem all these words. And their heart inclined after Abimelech; for they said, He is our brother. 4 And they gave him seventy pieces of silver out of the house of Baal-Berith, and Abimelech hired with them vain and wanton men, and they followed him.
vv.1-4 Abimelech Gains a Following in Shechem. Abimelech, the son of Gideon through a concubine, and whose name means ‘my father is king’, travels to Shechem where his mother’s family was from, in the tribe of Ephraim. The tribe of Ephraim showed their character in ch.8, when they complained to Gideon of being left out of the flight against Midian. They showed a streak of pride and jealousy. Now Abimelech goes to his mother’s family and proposes that he be king. He had none of the inhibitions of Gideon, who said “I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.” (Judges 8:23). Abimelech frames it like a typical politician; “Which is better for you?” Really, all he cared for was himself. He was skilled in building popular momentum around him, and soon had the people of Shechem supporting him. This reminds one very much of Absalom, who maneuvered for David’s throne (2 Sam. 15). In fact, Abimelech and Absalom are pictures of a further usurper, Antichrist.1 Abimelech began with influencing his family, “I am your bone and your flesh”, and then got a city to support him, which allowed him to launch a broader campaign. This broader campaign was funded by idolatry; “they gave him seventy pieces of silver out of the house of Baal-Berith”. The fact that the idol house of Baal-Berith, or “Lord of the Covenant”, should be in Shechem is a testament to the low state in Ephraim. Abimelech hired men of the lowest character to follow him and carry out his wicked plan.
5 And he came to his father’s house, to Ophrah, and slew his brethren the sons of Jerubbaal, seventy persons upon one stone; but there remained Jotham the youngest son of Jerubbaal; for he had hid himself.
v.5 Abimelech Murders His Brothers. Abimelech’s next step was to remove those who could be his rivals. In a horrific act, Abimelech killed seventy sons of Jerubbaal on one stone. Not only could these sons have been rivals, but brother’s tend to know each other’s issues. Only one escaped; “Jotham the youngest son of Jerubbaal” who had managed to hide himself. God never leaves Himself without a testimony, but it was a weak one.
6 And all the citizens of Shechem gathered together, and all the house of Millo, and went and made Abimelech king, by the memorial-oak that is in Shechem.
v.6 Abimelech Made King. Having passed through Israel to Manasseh, carried out the mass-murder of his brethren, and having returned to Shechem, the citizens made Abimelech king.
Jotham’s Parable of the Trees (9:7-21)
7 And they told it to Jotham, and he went and stood on the top of mount Gerizim, and lifted up his voice, and cried, and said to them, Hearken to me, ye citizens of Shechem, that God may hearken to you. 8 The trees once went forth to anoint a king over them; and they said to the olive-tree, Reign over us. 9 And the olive-tree said to them, Should I leave my fatness, wherewith by me they honour God and man, and go to wave over the trees? 10 And the trees said to the fig-tree, Come thou, reign over us. 11 But the fig-tree said to them, Should I leave my sweetness, and my good fruit, and go to wave over the trees? 12 Then said the trees to the vine, Come thou, reign over us. 13 And the vine said to them, Should I leave my new wine, which cheers God and man, and go to wave over the trees? 14 Then said all the trees to the thorn-bush, Come thou, reign over us. 15 And the thorn-bush said to the trees, If in truth ye anoint me king over you, come, put confidence in my shadow; but if not, fire shall come out of the thorn-bush and devour the cedars of Lebanon.
vv.7-15 Jotham’s Parable. Jotham courageously went forth to speak against the evil. He chose to stand on Mount Gerizim, the place of blessing (see Joshua 8). One might have expected him to stand on Mount Ebal, the place of cursing, but he does not do that. Jotham’s parable addresses the problem which lay with the people of Shechem desiring a king. There is a lesson is this with regard to the clergy. The people wanting to have a king was just as much of a problem as the one who wanted to be king. In the parable, the trees seek for a king. They first go to the olive tree, who refuses, pointing out that is would be for their harm to have him leave “my fatness, wherewith by me they honour God and man”. We might apply this to one whose ministry is evidently in the power of the Spirit of God (oil is a type). When we one member is promoted above the rest, the whole body suffers (1 Corinthians 12:18). The fig tree likewise refused, asking the trees rhetorically, “Should I leave my sweetness, and my good fruit?” To reign over the trees would spoil the sweetness of his normal output. The vine also refused, unwilling to abandon the blessed work represented by wine, “Should I leave my new wine, which cheers God and man, and go to wave over the trees?” Another has said, “The world is to the church, what the nations were to Israel.” So in the assembly, each one has a ministry given them by the head of the body for the good of all. To accept a promotion over the people of God is to fall from the true place of blessing that God intended. At last, the Bramble is asked. Satan always has his candidate. The bramble has nothing actually beneficial to offer; no fatness, no sweetness, no joy. The bramble uses all of its energy to produce thorns, not fruit. It is connected with a cursed ground. The bramble accepts the promotion, inviting the trees to “put confidence in my shadow”, the opposite of dependence on God, with the stipulation that if they turned from him fire would come out and destroy all the trees. This is the heretical spirit; when one insists on ruling over the people of God, even if it leads to the destruction of the assembly.
The Vine, the Fig Tree, and the Olive Tree. All three trees represent Israel in scripture. The “olive tree” is God’s testimony in the earth, connected with outward blessing (Rom. 11:17-24). The “vine” represents Israel spiritually, connected with fruit-bearing (Isa. 5:1-7). The “true vine” is Christ Himself (John 15:1). The “fig tree” represents Israel nationally. The olive tree is something Gentiles are “grafted” into, but the true Vine is a total replacement of Israel. In Jotham’s parable, these tree represent what Israel could have been had they continued in dependence of Jehovah.
- The Olive Tree. The olive tree in Scripture is a symbol of God’s testimony in the earth, connected with outward blessing or “fatness” (Rom. 11:17-24). In the Middle East, olive trees were the primary source of oil, and oil itself is a well-known type of the Spirit of God. These trees were commonly cultivated in clusters on hillsides called “olive yards.” Israel is likened to a green olive tree bearing good fruit (Jer. 11:16), and to a good olive tree enjoying the fatness of the root, in contrast to the Gentiles who are compared to a wild olive tree (Rom. 11:17-24). In a future day, God’s two Jewish witnesses are described as the two olive trees (speaking of fruit) and the two candlesticks (light bearers) standing before the God of the earth (Zech. 4:3, 11, 14; Rev. 11:3-4).
- The Fig Tree. The fig tree is a common picture of Israel nationally, as that which should bring forth “sweetness” and “good fruit”. When Christ came to the nation, there ought to have been fruit for Him, but instead there was only empty profession. This is pictured by the fig tree in Matt. 21:18-22. The governmental consequence is a curse; “let there be never more fruit on thee for ever… and the fig-tree was immediately died up”. On account of Israel’s unbelief, all their natural advantages would be stripped away. The rejection of Jesus was the final straw, and brought an end to any hope for Israel after the flesh, “for ever”. In a larger way, Israel is but a sample of the First Man, who was judged at the cross. Prophetically, the fig tree will flourish again (Matt. 24:32-33), but it will not bear fruit through the efforts of the flesh. The Spirit of God is able to make it grow; “For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant.” (Job 14:7-9).
- The Vine. The Old Testament speaks of the “vine of Israel”. Israel was brought up out of Egypt and planted in Canaan as a vine. “Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land” (Psa. 80:8-9). A vine is intended to produce grapes, and from grapes come wine, “which cheers God and man”. In a parallel way, Israel was planted in the earth to produce fruit for God. They were to be a light to the nations, and represent God here on the earth, bringing joy to God and man. The key to understanding this is Isa. 5, where we read, “For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant” (Isa. 5:7). Isaiah 5 traces out the history of Israel as Jehovah’s vineyard; how He did everything possible to cultivate and protect it, but the results was, “and he looked that it should bring forth grapes, and it brought forth wild grapes.” He mourns over the outcome in Jeremiah 2; “Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?” (Jer. 2:21). In John 15 the Lord declares “I am the true vine”. The Jews believed that the priesthood, the ordinances, the feasts, etc. were fruit for Jehovah. The disciples would naturally have viewed Jesus as a very good branch of the Jewish vine; the best specimen. Christ sets this all aside, showing that He Himself is, not one among many, but exclusively the only source of fruit for God; “I am the true vine”. The Father is “the husbandman”, the One who is looking for fruit. All the pleases the Father is the Son.
16 Now therefore, if ye have dealt truly and sincerely in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and if ye have done to him according to the deserving of his hands; 17 — for my father fought for you, and endangered his life, and delivered you out of the hand of Midian; 18 but ye are risen up against my father’s house this day, and have slain his sons, seventy men, upon one stone, and have made Abimelech, the son of his handmaid, king over the citizens of Shechem, because he is your brother; 19 — if ye then have dealt truly and sincerely with Jerubbaal and with his house this day, rejoice ye in Abimelech, and let him also rejoice in you; 20 but if not, let fire come out from Abimelech, and devour the citizens of Shechem and the house of Millo; and let fire come out from the citizens of Shechem and from the house of Millo, and devour Abimelech. 21 And Jotham ran away, and fled, and went to Beer, and dwelt there, because of Abimelech his brother.
vv.16-21 Jotham’s Warning to Shechem. Applying the parable to the parable to men of Shechem, Jotham pointed out the character of the stunning disloyalty that Shechem had shown to Gideon, who had risked his life to deliver them, by killing his seventy sons, and making Abimelech king. Notice that this is addressed to Shechem, not Abimelech. The bulk of the responsibility for the clerical system in Christianity lies with the people, more than the clerics. The result of what Shechem had done would be that fire would come out from Abimelech, and devour the citizens of Shechem, and vice versa, fire would come out from the citizens of Shechem and devour Abimelech. Jotham predicted Abimelech and Shechem would mutually destroy one another, if his parable was true. This is precisely what came to pass in the rest of the chapter. After this, Jotham ran away to Beer, the place of living water (Num. 21:16-18), and disappears from the pages of history. Yet his bravery and message live on as a warning to the people of God in any age not to promote one man (or a class of men) above the rest.
The War of Shechem Against Abimelech (9:22-49)
22 And Abimelech ruled over Israel three years. 23 And God sent an evil spirit between Abimelech and the citizens of Shechem; and the citizens of Shechem dealt treacherously with Abimelech, 24 that the violence done to the seventy sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, who slew them, and upon the citizens of Shechem, who had strengthened his hands to slay his brethren. 25 And the citizens of Shechem set liers in wait for him on the tops of the mountains, and they robbed all that came along that way by them. And it was told Abimelech.
vv.22-25 Deterioration of the Relationship with Shechem. As time went on, the relationship between Abimelech an Shechem deteriorated. Eventually, the citizens of Shechem arrived at the point of trying to kill Abimelech.
26 And Gaal the son of Ebed came with his brethren, and went over to Shechem; and the citizens of Shechem put confidence in him. 27 And they went out into the fields, and gathered their vineyards, and trode the grapes, and made rejoicings, and went into the house of their god, and ate and drank, and cursed Abimelech. 28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is he not the son of Jerubbaal? and Zebul his overseer? Serve the men of Hamor the father of Shechem! and why should “we” serve him? 29 Oh! would that this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.
vv.26-29 Gaal Emerges as a Rival to Abimelech. Another character emerged around that time, Gaal the son of Ebed. He was something of a rival to Abimelech, and led the people of Shechem in a rebellion, complete with drunkenness and idolatry. Gaal wanted the people “under my hand”, in imitation of Abimelech. This culminated in a challenge to Abimelech, to meet Gaal on the field of battle. Gaal was morally cut from the same cloth as Abimelech, and no better. He was part of the government of God on Shechem, just as Jotham had prophesied.
30 And Zebul the ruler of the city heard the words of Gaal the son of Ebed, and his anger was kindled; 31 and he sent messengers to Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brethren are come to Shechem, and behold, they shut up the city against thee; 32 and now, rise up by night, thou and the people that are with thee, and lie in ambush in the fields. 33 And it shall be in the morning when the sun is up, thou shalt rise early, and fall upon the city; and behold, he and the people that is with him shall come out against thee, and thou shalt do with him as thou shalt find occasion.
vv.30-33 Zebul Betrays Gaal to Abimelech. Just as Gaal was going to meet Abimelech on the field of battle, another, sneaky character appeared to play a role that would reverse the fortunes of Gaal. He betrayed Gaal and his band by sending a messenger to Abimelech, informing him of Gaal’s plan to fight against him. This bit of intelligence would offer Abimelech the chance to surprise Gaal, and catch him off guard. Again, this treachery is another chapter in the tale of the mutual destruction of Shechem and Abimelech.
34 And Abimelech rose up, and all the people that were with him, by night, and they lay in ambush against Shechem in four companies. 35 And Gaal the son of Ebed went out, and stood in the entrance of the gate of the city. Then Abimelech rose up, and the people that were with him, out of the ambush. 36 And Gaal saw the people, and said to Zebul, Behold, people are coming down from the tops of the mountains. And Zebul said to him, Thou seest the shadow of the mountains as men. 37 And Gaal spoke again, and said, Behold, people are coming down from the high part of the land, and one company is coming along by the way of the Magician’s oak. 38 Then said Zebul to him, Where is now thy mouth, thou that saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out now, I pray, and fight against them. 39 And Gaal went out before the citizens of Shechem, and fought against Abimelech. 40 And Abimelech pursued him, and he fled before him, and there fell many wounded, as far as the entrance of the gate. 41 And Abimelech dwelt at Arumah. And Zebul drove out Gaal and his brethren, that they might not dwell in Shechem.
vv.34-41 Abimelech Defeats Gaal. As the battle unfolded, Abimelech came against Gaal. Zebul played a second part, first putting Gaal at ease that the approaching army was just shadows, then scorning and mocking him when the true danger was too obvious to deny. Gall did go out and fight, and was defeated by Abimelech.
42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech. 43 And he took the people, and divided them into three companies, and lay in ambush in the field. And he looked, and behold, the people came forth out of the city; and he rose up against them and smote them. 44 And Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city; and two of the companies ran upon all that were in the fields, and slew them. 45 And Abimelech fought against the city all that day; and he took the city, and slew the people that were in it, and broke down the city, and sowed it with salt. 46 And all the men of the tower of Shechem heard that, and they entered into the stronghold of the house of the GOD Berith. 47 And it was told Abimelech that all the men of the tower of Shechem had gathered together. 48 Then Abimelech went 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 up and laid it on his shoulder, and said to the people that was with him, What ye have seen me do, make haste, do as I have done. 49 And all the people likewise cut down every man his bough, and they followed Abimelech, and put them to the hold, and burned the hold with fire upon them. And all the men of the tower of Shechem died also, about a thousand men and women.
vv.42-49 Abimelech Defeats Shechem, Burns the Hold. Abimelech went on to take the city of Shechem, and burn the tower where a thousand people were barricaded for safety. In this way, not only metaphorically but also literally the curse of Jotham came to pass; “let fire come out from Abimelech, and devour the citizens of Shechem “.
Abimelech takes Thebez, Struck by a Millstone (9:50-57)
50 And Abimelech went to Thebez, and encamped against Thebez, and took it. 51 But there was a strong tower in the midst of the city, and thither fled all the men and women, all the citizens of the city; and they shut it behind them, and went up to the roof of the tower. 52 And Abimelech came to the tower, and fought against it, and he drew near to the entrance of the tower to burn it with fire; 53 and a woman cast the upper stone of a handmill on Abimelech’s head, and crushed his skull. 54 Then he called hastily to the young man that carried his armour, and said to him, Draw thy sword, and slay me, that they say not of me, A woman killed him. And his young man thrust him through, and he died. 55 And when the men of Israel saw that Abimelech was dead, they went every man to his place. 56 And God rendered back the wickedness of Abimelech, which he did to his father in slaying his seventy brethren. 57 And all the evil of the men of Shechem did God render back upon their heads; and upon them came the curse of Jotham the son of Jerubbaal.
vv.50-57 Abimelech Killed in Thebez. Abimelech seems to have been carried away is his anger at the men of Shechem, and went to the nearby city of Thebez, and took it. Again, the people entered the city tower for refuge, and called for fire to burn it as he had the tower in Shechem. This time, Abimelech fell under the government of God when a woman in the tower above dropped a heavy millstone on his head, crushing his skull, but not immediately killing him. A millstone was essential in producing flour. Under the law, taking a millstone as a pledge forbidden, as it was essential for life (Deuteronomy 24:6). It is interesting that the work of producing food was what distingusied Gideon in ch.6, and an instrument of the same industry was used to kill his cruel son. In 2 Samuel 11:21, Joab references to Abimelech killed by a millstone as though it was an accident, but neither the death of Abimelech nor the death of Uriah was an accident. Abimelech commanded his armorbearer to finish him, lest his death at the hand of a woman be known. In the solemn irony of God’s government, his defeat by a woman is recorded in God’s inspired Word! As soon as the men of Israel saw that Abimelech was dead, they dispersed. The Spirit of God gives the Divine conclusion, “God rendered back the wickedness of Abimelech, which he did to his father in slaying his seventy brethren. And all the evil of the men of Shechem did God render back upon their heads; and upon them came the curse of Jotham the son of Jerubbaal.” This chapter stands as a remarkable lesson in the government of God.