Judges 9--The Word of Prophecy, Part 1

Examination and Reflection on Judges 9:1-21. You'll want to read the passage first or at least have it open with you as you read this two part reflection. (My reflection is based on the ESV translation.)

Verses 1-7

Abimelech is the son of a concubine, so he is really the least fit man to rule. He is the one, of Jerubbaal’s sons, who has least “right” to be in charge, and is not even closely connected with the family. But he appeals to the people of Shechem, who, as the previous chapter informs us, are not really appreciate of Gideons’ house at all and basically says to them, because I am your relative—closer to you and not as foreign as the rest of Gideon’s sons—you should let me have the power and be king instead of them ruling in whatever fashion they rule. So, basically he wants to use their own desire for power to manipulate them into accepting them as king. It is pure self-interest and they conveniently forget everything that Gideon’s house has done for them. They should have been loyal to all the sons of Gideon, but instead because “he is our brother” (v. 3) they want to empower Abimelech and so empower themselves. Pure power mongering, no justice here. The slaughter of the children of Gideon (Jerubbaal) is simply treacherous.

Consider the prophetic voice as shown in verses 7-20, but showcased in v. 7. What he says is interesting: listen to me that God may listen to you. This suggests that unless we listen to God, he will not listen to us . . . which makes sense of course, because unless our speech toward him is informed by what he wants to reveal and share with us. How else will it be anything other than babbling and vain conversations because on our own, we don't actually know how to talk to God?

Here is the parable of kingship (verses 8-15). There are trees—which are the leaders of Shechem. The place where Jotham is standing is significant—Mt. Gerizim is only mentioned four times in the Bible (unless it has another name, too). And it is first mentioned as the place where the Deuteronomic blessings are given—Mt. Ebal is where the Deuteronomic curses are given. The only times in the Scripture where Mt Gerizim is even mentioned is Deut 11:29; 27: 12; Josh 8:33, and here in Judges 9:7. In each time subsequent to the first (other than this time in Judges) it is mentioned that Mt. Gerizim is the place where blessing is proclaimed to the people—if they follow and obey everything that is in the covenant. But the people of Shechem have already broken the covenant by being Baal-worshippers. They have also just broken a covenant with the sons of Gideon by killing them all. Now they are about to implicitly break the covenant with God by rejecting him as king and anointing someone else over him. But still, God is so merciful that he sends his prophet of sorts and he is standing on the mountain of blessing, not the mountain of cursing. I think one should be surprised that Jotham isn’t standing on Mt. Ebal!

Back to the rest of the parable—so they go to the olive tree, the fig tree, and the vine—all of which are symbols of Israel throughout the old testament, probably in this case symbols of legitimacy. All the legitimate rulers of Israel who were appointed by God—including Gideon and his sons refused the kingship and it was a good thing for them to do. There are two reasons generally why the olive tree, the fig, and the vine refuse—because it would mean leaving the good things they have in order to have power over men, which they think is a raw deal. There is this term "hold sway" which I should like to research in the original language. and there is a contrast of abundance, sweetness, good fruit, a thing that cheers--basically the picture is abandoning all the good blessings that pleases both God and men to do something that pleases nobody, but increases somebody in power and prestige.

Finally, there is the character of the bramble who is illegitimate. A bramble is useless for doing much of anything except for being kindling in a fire: in other words, brambles are a nuisance and all they do is cause trouble, which at the end of the day, when the story is said and done, is all that Abimelech has managed to accomplish. The bramble is worthless enough—and has no joy, inheritance, etc, has nothing to lose, so of course it accepts what would otherwise be a raw deal for any other self-respecting person . . . or plant . . . .

Here is the chango-presto –it doesn’t seem like Abimelech actually says the last third of verse 15. Here's the diagologue of the bramble in the last part of Jotham's parable: "If in good faith you are anointing me kin gover you, then come and take refuge in my shade, but if not let fire come out of the bramble and devour the cedars of Lebanon." Jotham puts this in the mouth of the bramble so the word of rebuke may be uttered to the people of Shechem. That word is not a word of judgment until the people disobey (just as the law and covenant is not a word of judgment until the people abandon and betray it). “Let fire come out of the bramble and devour the cedars of Lebanon.” This is all the bramble is actually good for, although Jotham does leave it open as a possibility that the people may truly want to take refuge in its shade. So, it is just possible that the leaders of Shechem have perfectly good motives for making Abimelech king . . . but Jotham doesn't think so.

It is interesting that Jotham calls the leaders of Shechem the cedars of Lebanon. At first, this may seem like an unqualified, good description . . . except for the fact that tall things in the Bible are often metaphors for proud things, which is probably what is going on here. The cedars of Lebanon are majestic and beautiful, and powerful, but also proud. I wonder if this image also suggests that they too, unlike the bramble, have a lot to lose--but they are so proud that they are apt to be stupid, like the bramble, and regardless of their majesty can be destroyed in the same fire as the bramble. It also seems like it is a shame that the cedars of Lebanon would submit to the brambles. It is probably also significant that there is a shift in nomenclature only in v. 15--elsewhere these cedars are simply called trees. Trees are no doubt better than a bramble, but here there is a name shift--perhaps these are simply trees who are only "the cedars of Lebanon" in their own eyes. The change in nomenclature alone accentuates the pride motif at the climax of the parable, and perhaps also reveals that this name is chosen for dramatic or ironic (sarcastic) purposes.

This is known as the prophetic “whammy”. The technique is, "Let me tell you all the ways I think you suck, but if I am wrong, go ahead on." The irony is at least trebled by Jotham giving the “if” that seems pretty darn sarcastic to me. They know well and good what they’ve done, but Jotham is giving them room to recognize it in themselves, confess, repent, and change, or just go ahead on in their path to destruction.

It is sad and ironic that Jotham talks about the people rejoicing in Abimelech (v. 19) —that is what one could have done in a legit ruler—especially one with the heroic background of Gideon’s family. But now they can’t, and their families and all the people of Shechem will only have ruinous sorrow to inherit for generations to come. Joy is exactly what they forfeited.

This is the word of prophecy turned to judgment that God honors, because it sets the stage for the rest of the ninth chapter. The fire of greed and ambition and envy engulfs all three parties. The following story of Abimelech’s downfall gives rise to the verse of Scripture, "'Vengeance is mine,' says the Lord, 'I alone will repay.'" God always honors his word, and in this case, perfect retribution arises from the prophetic word.