Old Testament (written)

Artwork by Douglas Kallerson.

Judges 9:46-57
Abimelech, King of Shechem, Part IV

(Typed 29 January 2024) Every story we have read in the Bible, from creation through Gideon is history. These things have actually occurred in the world and later in the history of Israel. Further, these things point to real events that will happen in the future history of Israel.

And yet, there is a spiritual element involved as well. Therefore, there are times that the actual historical events and the spiritual applications will overlap. In the sermon today, you will see an example of this.

The explanation covers thirty-six verses. I don’t even attempt to explain every detail of them, lest we have a sermon four hours long. However, enough detail is provided to give you a snapshot of both the historical events and the spiritual applications that are anticipated as well.

I must say that there is speculation involved in several of the conclusions that are presented. For example, Daniel 11 is cited several times. Those references are based on assumptions concerning the structure of Daniel 11, meaning that not all of the verses are necessarily chronological as Daniel presents them.

And more, there is overlap between Daniel’s words, those of Jesus, Paul, and John in Revelation that must be inferred as to how things will play out in the end times.

Text Verse: “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, ⁴ who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4

What is seen today is based on how Abimelech was typologically presented in the Judges 9:16-21 sermon, “…he anticipates the rejection of Christ. Ultimately, he can be identified with the person noted by Jesus.” To confirm that, John 5:43 was cited.

Like Christ, who is the embodiment of the law, the Antichrist is the ultimate expression of those who reject Christ. Each person who does is reflected in Abimelech. The coming of the Antichrist will be the final step in that ongoing rejection. John details that for us in 1 John 2:18-23 –

“Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. ¹⁹ They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.
²⁰ But you have an anointing from the Holy One, and you know all things. ²¹ I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.
²² Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. ²³ Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.”

The Bible is clear, and the words of Scripture are all-inclusive. If you have rejected Jesus, you are of the devil. Of them, a person who denies the deity of Jesus is explicitly said to be an antichrist. Keep this in mind as we go through the verses today.

When you see Abimelech named, you can think of any such person. At the same time, you can specifically think of the coming Antichrist. There is overlap. But this spirit of the Antichrist will someday be removed from the world.

Remember that I have speculated at times on various things. So look to the overall picture and forgive anything that I have failed to properly square up with what God intends to reveal.

Marvelous things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. God Repaid the Wickedness of Abimelech (verses 46-57)

⁴⁶ Now when all the men of the tower of Shechem had heard that,

vayishmu kal baale migdal sh’khem – “And heard, all masters Tower Shechem.” The words are based on the events described in the previous verses. Abimelech had come against Shechem. Gaal had gone out to fight against them and was routed. The next day Abimelech laid in wait against the city, and as the people went out of it, Abimelech rose against them and attacked.

In verse 25, it said that Abimelech fought against the city all that day, took it, and killed the people in it. After that, he demolished it and sowed the city with salt. Now, all of the men of the tower have heard about these events.

The location and timing of this is uncertain, but the text says nothing like “the next day.” In fact, this is probably the same day as verses 42-45. Because of this, what is described here may be a different location, but near Shechem, or what is being said is in Shechem and the events are an explanatory part of what occurred during the destruction noted in those verses.

Either way, these people have heard about the attack, and instead of fighting…

^{46 (cont’)} they entered the stronghold of the temple of the god Berith.

vayavou el ts’riakh beith el b’rith – “and entered into citadel, house god Berith.” Here is a new and very difficult word, ts’riakh, translated as citadel. It is from tsarakh, to cry or roar. Thus, Strong’s see the connection between the two words as clearness of vision. As such, he takes this as a high place, a citadel.

Others take it as an underground chamber or some other type of stronghold. This word is only found here three times and once more in 1 Samuel 13:6 –

“When the men of Israel saw that they were in danger (for the people were distressed), then the people hid in caves, in thickets, in rocks, in holes [ts’riakh], and in pits.”

With this verse, the translations vary greatly and the context doesn’t help a great deal. Suffice it to say that it is a secure place big enough for a great number of people. Thus, citadel seems to be logical. In this case, it is in the citadel of god Berith, or god of the covenant.

This is probably the same house (temple) as that of Baal-Berith seen in Judges 9:4. Some scholars disagree, but it seems likely. Either way, these people have retreated into some secure location associated with the god Berith, hoping to be safe from the army of Abimelech.

⁴⁷ And it was told Abimelech that all the men of the tower of Shechem were gathered together.

vayugad la’avimelekh ki hiqabtsu kal baale migdal sh’khem – “And declared to Abimelech that gathered all masters tower Shechem.” The term masters, rather than men, is used here. Its last use was in verse 9:39 when the masters of Shechem went out with Gaal against Abimelech.

Of those, some may have retreated during the battle while some may not have gone out with Gaal. The point is that these are a part of the original group who had allied with Abimelech starting in verse 2 and who Jotham had cursed in his parable. That ended with the words –

“and if not — fire cometh out from Abimelech and devoureth the masters of Shechem and the house of Millo, and fire cometh out from the masters of Shechem and from the house of Millo, and devoureth Abimelech.” Judges 9:20 (YLT)

Thus, the words of Jotham are being fulfilled in this account. These masters are holed up in the citadel and Abimelech is made aware of it…

⁴⁸ Then Abimelech went up to Mount Zalmon, he and all the people who were with him.

va’yaal avimelekh har tsalmon hu v’khal ha’am asher ito – “And ascended, Abimelech, Mount Zalmon, he and all the people who with him.” Here is a new location, har tsalmon, or Mount Zalmon. As seen, the har, or mount, is a lot of something gathered. It is synonymous with a large but centralized group of people.

Zalmon is derived from tselem, image. The on (vav–nun) at the end either localizes or personifies the word. Thus, it means Place of the Image or Man of the Image. Abarim quaintly translates it as Image Guy. Others take the name from tsel, shade, and translate the name as Shady, seeing the mountain as one that has trees and thus appears dark or shady.

^{48 (con’t)} And Abimelech took an ax in his hand

vayiqakh avimelekh eth ha’qardumoth b’yado – “And took Abimelech the axes in his hand.” It is a new word, qardom, translated as axe. It is possibly from the verb qadam, meaning to meet (in the sense of striking upon). That is a form of qedem, meaning both east and aforetime.

The unusual use of the plural probably means that the axe in his hand is representative of all the axes to be used. He took the axe(s)…

^{48 (con’t)} and cut down a bough from the trees, and took it and laid it on his shoulder;

vayikroth sokath etsim vayisaeha vayasem al shikhmo – “and cut branch trees, and lifted upon his shoulder.” Again, another new word found only in this verse and the next one is used, sok. It is from suk a fence or hedge. Thus, it is a branch, as something interleaved.

After cutting off his branch, he laid it on his shoulder. The word karath, means to cut off or down. It is the same word used in the cutting of a covenant. Once this was done…

^{48 (con’t)} then he said to the people who were with him, “What you have seen me do, make haste and do as I have done.”

vayomer el ha’am asher imo mah r’ithem asiti makharu asu kamoni – “and said unto the people who with him, ‘What seen done, hurry – do as I.’” The men with him were to likewise get a branch and bring it along. Abimelech has a plan…

⁴⁹ So each of the people likewise cut down his own bough and followed Abimelech,

Vayikhr’thu gam kal ha’am ish sokhoh vayelkhu akhare avimelekh – “And cut, also, all the people, man his branch. And went after Abimelech.” In response to the word of Abimelech, those with him followed suit. From there they…

^{49 (con’t)} put them against the stronghold, and set the stronghold on fire above them,

vayasimu al hatsriah vayatsithu alehem eth hatsriah ba’esh – “and set upon the citadel, and kindled upon them the citadel in the fire.” The word al signifies above, over, or upon. Some translate this as against, over, on, on top of, etc. If it is over or on, the citadel would be a place that was low, like a vault, and the fire is set over them, suffocating them.

Or, as fire burns upward, it could be a large structure in which the people gathered, the branches being laid upon (against) it and then lit, the people inside would be trapped as the flames engulfed the structure. Whichever is correct, the result says…

^{49 (con’t)} so that all the people of the tower of Shechem died, about a thousand men and women.

vayamuthu gam kal anshe migdal sh’khem k’eleph ish v’ishah – “And died also all men Tower Shechem according to one thousand man and woman.” Here, the word anshe, men, not baale, masters, is used. This, then, is inclusive of the masters and the women.

It is the fulfillment of the words of Jotham against these people where fire came from Abimelech and devoured the masters of Shechem.

⁵⁰ Then Abimelech went to Thebez, and he encamped against Thebez and took it.

vayelekh avimelekh el tevets vayikhan b’tevets vayikdah – “And went, Abimelech, unto Thebez, and camped in Thebez, and seized her.” The name is Tevets. It is either from yavats, to be bright, or buts, fine white linen. That comes from buts, to bleach, and thus whiteness. Therefore, it means Brightness, White Linen, Whiteness, or something akin to this.

Abimelech went to this location, camped there, and seized it. The reason for this is seen in the next verse. Despite seizing the city, however…

⁵¹ But there was a strong tower in the city, and all the men and women—all the people of the city—

The NKJV has changed the order and wording so that the main point is lost: u-migdal oz hayah b’thok ha’ir vayanusu shamah kal ha’anashim v’hanashim v’khol baale ha’ir – “And tower, strong, was in midst the city. And fled there all the men and the women and all masters the city.”

There are three categories: the men, the women, and the masters. This is the last use of baale in the chapter. This explains why Abimelech has come against Thebez. They are those who had aligned with him, but then enmity arose between the two parties. Eventually they had submitted to Gaal. Now Abimelech has come to war against them. Of these men, it next says they…

^{51 (con’t)} fled there and shut themselves in; then they went up to the top of the tower.

vayisgru baadam vayaalu al gag ha’migdal – “And shut behind them. And ascended upon roof the tower.” The people were in an elevated defensive position. This would make it vulnerable to a long siege, but if an attack took place, depending on their weapons, they could have a chance of prevailing over the attackers. Abimelech was not prepared for a siege. Therefore…

⁵² So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire.

vayavo avimelekh ad ha’migdal vayilakhem bo vayigash ad petakh ha’migdal l’sharpho ba’esh – “And came, Abimelech, unto the tower, and fought against it. And drew unto door the tower to burn it in the fire.” In his attack, clearly the best option would be to burn the door.

The rest of the tower would have been stone and would take a long time to break through. Therefore, to burn through the door would be the quickest and best option. Setting archers around the tower to distract those on top, men could run in, set wood in a pile, and run out. When a large enough pile was ready, one could rush forward with a torch, toss it in, and run away.

It appears Abimelech wanted to be the one to light the pile…

⁵³ But a certain woman dropped an upper millstone

vatashlekh ishah akhath pelakh rekhev – “And cast, woman one, piece rider.” The word is shalakh. The lady cast the stone outwards toward where Abimelech was applying fire to the door. As for the stone, it says “piece rider.” The first word is new, pelakh, a slice or piece, from the verb palakh, to split or slice.

The second word is rekhev. It signifies a vehicle, like a chariot. In this case, it is a rider, the upper millstone that rides upon the lower millstone and which then crushes the grain to make bread. Taking this piece of a rider, the lady has something else to crush…

^{53 (con’t)} on Abimelech’s head and crushed his skull.

al rosh avimelekh vatarits eth gulgalto – “upon head Abimelech and crushed his skull.” Like a Satsuma plum under the foot of an elephant, Abimelech’s skull didn’t stand a chance. It was crushed by the weight and force of the stone. The word gulgoleth, skull, is where the name Golgotha, Place of the Skull, is derived from. With his skull crushed, but with enough life and sense left in him to talk…

⁵⁴ Then he called quickly to the young man, his armorbearer,

vayiqra m’herah el ha’naar nose kelav – “And called, quickly, unto the youth, lifter his articles.” The word armorbearer is a paraphrase, even if correct. A soldier would have someone young and not skilled in battle carry his things and do menial jobs for him. In a battle, this person would often be the one to finish off anyone his master had wounded in battle, following him and using a sword or spear for the task.

^{54 (con’t)} and said to him, “Draw your sword and kill me, lest men say of me, ‘A woman killed him.’” So his young man thrust him through, and he died.

vayomer lo sh’loph kharbkha u-motheni pen yomru li ishah haragath’hu vayidq’rehu naaro vayamoth – “and said to him, ‘Draw your sword and kill me, lest saying of me, “Woman killed him.’” And pierced him, his young man, and dies.”

The embarrassment of such a matter was so great that it encompasses the final words of Abimelech. Instead of spurring his men on to victory, calling out to the Lord, or some other worthy declaration, he is concerned about how people would view him if he was killed by a woman.

However, the sentiment is not unlike the satisfaction Deborah felt when Jael killed Sisera. Sisera, the great commander and foe of Israel was slain by a tent woman. As for Abimelech, exactly what he didn’t want is what transpired. Generations later, at the time of David, the record of his death is recounted in 2 Samuel 11:18-21–

“Then Joab sent and told David all the things concerning the war, ¹⁹ and charged the messenger, saying, ‘When you have finished telling the matters of the war to the king, ²⁰ if it happens that the king’s wrath rises, and he says to you: “Why did you approach so near to the city when you fought? Did you not know that they would shoot from the wall? ²¹ Who struck Abimelech the son of Jerubbesheth? Was it not a woman who cast a piece of a millstone on him from the wall, so that he died in Thebez? Why did you go near the wall?’—then you shall say, ‘Your servant Uriah the Hittite is dead also.”’’”

Another connection to his death is made in the demise of Saul, the first person truly considered king over Israel when he, being wounded in battle, asked his own armorbearer to thrust him through. Unfortunately, the boy was too afraid and Saul had to dispatch himself to Sheol.

⁵⁵ And when the men of Israel saw that Abimelech was dead, they departed, every man to his place.

vayiru ish Yisrael ki meth avimelekh vayelkhu ish limqomo – “And saw men Israel that dead Abimelech, and went man to his place.” With the leader dead, the impetus to continue the battle was ended. There would be no point in taking the tower as there was nothing left of their hopes in serving under Abimelech as king. Thus, they simply abandoned the fight and went home.

⁵⁶ Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers.

vayeshev elohim eth raath avimelekh asher asah l’abiv l’harog eth shivim ekhav – “And returned, God, evil Abimelech which did to his father, to kill seventy his brothers.” The expression that one’s evil is returned upon his head is seen in the next verse. It is also found in 1 Samuel 25 where the evil of Nabal is said to be returned upon his head.

However, that is left out here because the casting of the stone on Abimelech’s head was not evil. It was positive retribution. The fact that he died is sufficient to show that the evil was returned to him. Ellicott, however, identifies the irony expressed in these words, saying, “The murderer of his brothers ‘on one stone’ is slain by a stone flung on his head.”

God, the overseer of the stream of time and existence, determined that there should be recompense for what Abimelech had done. Thus, the words of prophecy were given to Jotham and they were fulfilled accordingly in the demise of Abimelech. Likewise…

⁵⁷ And all the evil of the men of Shechem God returned on their own heads,

v’eth kal raath anshe sh’khem heshiv elohim b’rosham – “And all evil, men Shechem, returned God in their heads.” Here, the idiom is fully expressed. The men of Shechem committed evil and God returned evil on their heads for what they had done in supporting the killing of the house of Jerubbaal…

*^{57 (fin)} and on them came the curse of Jotham the son of Jerubbaal.

vatavo alehem qilalath yotham ben yerubaal – “and came upon them curse Jotham, son Jerubbaal.” This confirms that the words of Jotham were words of prophecy, given to proclaim what the outcome of their wickedness would be. Just as it was proclaimed, so it came to pass.

The meanings of the names are: Shechem, (Having a Sense of) Responsibility. Jotham, Yehovah is Upright. Jerubbaal, Let Baal Strive. As for the name Jerubbaal, rather than Gideon, it alone is mentioned in this chapter nine times. Nine, according to Bullinger, nine is the number of finality and judgment.

Forces are at work in this fallen world
And they will continue until the end
Eventually, God’s plan will be fully unfurled
And the human heart will no longer need to mend

Until that day, Satan is hard at work
Infecting minds and troubling souls
But there will be an end to that insufferable jerk
When have been completed all redemption’s goals

Don’t be caught up in the strong delusion
Instead, fix your eyes on Jesus before it’s too late
Someday, maybe soon, there will be complete confusion
Get right with the Lord and avoid a terrible fate

II. Explaining the Typology

Chapter 9 of Judges is long and filled with a load of detail. The first half, verses 1-21, were previously explained as the final seven years of the time of the tribulation. Jotham pronounced his parable and curse over the people and ran away, dwelling at Beer.

At the time designated by God, the tribulation period, the final seven years of Daniel’s seventy sevens, will be ushered in. As noted in the explanation of the first half of the chapter, Abimelech pictures those who reject Christ, but that is ultimately fulfilled in the Antichrist.

The purpose of the seventy sevens was stated in Daniel 9:24 –

“Seventy weeks are determined
For your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy.”

As Christ accomplished those things for Israel, their rejection of Him meant exile. They are like Abimelech, having given themselves their own name, “My Father is King.” If the Lord isn’t their father, that means – by default – that the devil is. Jesus said this to them in John 8:44, “You are of your father, the devil.”

It is the reason why Jesus said this to the church in Revelation –

“I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.” Revelation 2:9

He repeats this idea in Revelation 3:9. Those Jews who reject Christ are not true Jews. Paul conveys that same thought in Romans 2. They do not belong to Christ, and therefore, they do not belong to God. The Antichrist is the ultimate fulfillment of this attitude. In his destruction, this apostate state among the Jews will end.

The rejection of God’s plan is emblematic of the killing of the seventy sons of Jerubbaal. Only the youngest, Jotham, was left. He represents the final seven years of the plan. But even during the tribulation, this rejection will continue.

Abimelech was “kinged” in Shechem. However, verse 22 began with, “And wrestled, Abimelech, over Israel three years.” Keil defined this period as a form of “tyrannical despotism,” something that seems likely under the Antichrist.

This three-year period could point to the midpoint of the tribulation period as three and one half is more than three years, but it probably just points to the meaning of the number three, Divine Perfection. There is a time when God’s plans will meet the perfect time for completion.

At that time, God will send an evil spirit to cause the final events of the tribulation period to come about. The Antichrist will do the things foretold by Jesus and Paul and the people will realize he is not their Messiah at all.

The purpose of this was stated in verse 24, “To go violence seventy sons, Jerubbaal.” In other words, the purpose of the seventy sevens was obliterated in the selection of the Antichrist. Therefore, he must be removed for the final matter of reconciliation to be settled.

But this goes beyond the ending of the Antichrist. Jotham’s prophecy noted that the ending of those who allied with him was to come upon them as well. That was stated again in verse 24. This period extends beyond just Jews, though. The treaty of the Antichrist deals with Israel and the nations.

Hence, verse 25 noted the ambush on the tops of the mountains. As a mountain is synonymous with a large but centralized group of people, being plural it means that various groups of people are being referred to, as one would expect in the end times battles.

In verse 26, Gaal, the son of Ebed was introduced. Gaal means Loathing, Son of Slave. His name seems to be derived from the account. He then typifies the spirit of ill-will sent between Abimelech and the masters of Shechem.

He represents the state of loathing that arises in those who remained under the law (Slave) and their supposed Messiah. As I said in that verse, “They have rejected Abimelech and have now aligned with Gaal.”

They know this guy is not their Messiah, and they see that the temple has not brought about their salvation. Hence, the curious words of verse 28 said –

“Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer?”

Gaal, this state of loathing, notes that the Antichrist is nobody, that Shechem, (Having a Sense of) Responsibility (living by the law), is nothing, and Habitation (the temple) is its overseer. The Jews completely abandon these things. Abimelech is identified as a son, even if illegitimate, with Jerubbaal (Let Baal Strive).

Not realizing that Jesus has already prevailed, these Jews reject the entire plan God has set forth for their restoration as detailed in Daniel. Instead, Gaal said, “Serve men Hamor, father Shechem! And why we serve him – we?”

In this, he uses the word anshe, men, instead of baale, masters. As seen in previous sermons, Hamor, Red One, pictures Adam, the man made from the red soil of the earth, which the name Adam implies. Adam (ruddy) comes from adom, to be red.

What is being said is that these end-times Jews have rejected the Lord Jesus, they now reject the thought of the temple and the law saving them, and so they have returned to man as their god. Man must save himself, period. No law, no Savior, etc.

Man is his own beginning, god, and end purpose. It is the inevitable state man faces without understanding God and what He has done in Christ.

Next, Zebul, Habitation, meaning the temple and its rites, notifies Abimelech of the people’s rejection of him, even “adversarying” the city against him. Looking ahead at their thoughts, one can see what is on their minds, “This guy is not our Messiah! We reject the entire notion of what he stands for and everything associated with him, including this temple.”

Gaal (Loathing), the spirit of ill-will has risen up to fulfill the parable and curse of Jotham. Without going through every detail, what is recorded of the battle is given to show this. Ultimately, what it says in Daniel 11:41 is what that is pointing to –

“He will also invade the beautiful land, and many will fall…”

Despite innumerable translations botching that verse, it doesn’t say “many countries.” It is simply speaking of the people in the land. The evil spirit between the coming Antichrist and the people who once followed him will be for their doom.

In verse 37, it mentioned the Soothsayers’ Oak. The only reason I can think of why this is mentioned is because within Israel, even today, there are still people who practice witchcraft, divination, and so forth.

The temple will be set aside for those who want to go that route, but Israel, being Israel, will allow whatever people want to do to continue to flourish, just as they always have. Very rarely in their history is it noted that good kings arose and removed other gods, divination, and other such things from their land.

At this time, however, the great insurrection against the Antichrist will be quashed. Gaal (Loathing) and his brothers will be cast out. Also, it said Abimelech dwelt at Arumah, High, Elevated, or Exalted. This may refer to what it says in Daniel 11 –

“Then the king shall do according to his own will: he shall exalt [rum] and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.” Daniel 11:36

Paul also refers to this in 2 Thessalonians 2. The final verses about Shechem being destroyed and the city being sowed with salt seems to be referring to the final ending of the sacrifices and offerings of the temple as detailed in Daniel 9:27.

Despite that accomplishment by Abimelech, the narrative continued with those who gathered together in the tower of Shechem who still needed to be dealt with. In order to destroy them, it says he went up to Mount Zalmon.

As noted, Zalmon comes from tselem, image. Abarim defined it as Image Guy. That coincides with what it says in Revelation 13 –

“He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.” Revelation 13:15

Mount Zalmon refers to those people who have aligned with the Antichrist. In taking “axes in his hand,” coming from a word, qadam, associated with aforetime (qedem), it appears to be telling us that the Antichrist will acknowledge a god from times past. If so, that is explained in Daniel 11:39 –

“Thus he shall act against the strongest fortresses with a foreign god, which he shall acknowledge.”

The final battle mentioned is that of Thebez or Brightness. It is where Abimelech finally meets his end. Paul refers to the end of the Antichrist in 2 Thessalonians 2 –

“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.” 2 Thessalonians 2:8

Understanding that the Antichrist is simply the embodiment of the rejection of Christ that has existed since His coming, saying that Abimelech is killed is saying that all rejection of Christ will end at that time. The actual demise of the Antichrist is that he will be cast alive into the Lake of Fire.

The ignoble way that Abimelech was ended, meaning by the hand of a woman with a piece of a millstone, is a way of showing how “rejection of the gospel” will die an ignoble death.

Golgotha, the place of the skull, is where his defeat lies. However, the actual end of Abimelech came with a sword. The law itself is what condemns and brings an end to those who reject Christ. Jesus alone fulfilled it, and He did so at the place of the skull.

Only through coming to Him can such a fate be avoided for the people of the world. This is the lesson of Abimelech. A rejection of what Christ has done is a rejection of who He is. When we share the gospel, it includes the words “Christ died for our sins.”

It is by law that we have the knowledge of sin. It is in the breaking of law that we become sinners. John tells us that if we say that we have not sinned, we make God a liar, and His word is not in us.

Let us accept the gospel, acknowledge that God is truthful and that we have sinned. In this, we can then receive His mercy by believing that Jesus has paid our sin debt. This is what God asks of you today.

Closing Verse: “And he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him.” Daniel 11:45

Next Week: Judges 10:1-5 Hola! No need to fear, so this sermon will tell… (Tola and Jair, Judges of Israel) (31^st Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Abimelech, King of Shechem, Part IV

Now when all the men
Of the tower of Shechem had heard that, thinking it was neat
They entered the stronghold
Of the temple of the god Berith

And it was told Abimelech
That all the men of the tower of Shechem were gathered together
Then Abimelech went up to Mount Zalmon
He and all the people who were with him (what do you
———-suppose was the weather?)

And Abimelech took an ax in his hand and cut down
———-a bough from the trees
And took it and laid it on his shoulder, probably the right one
Then he said to the people who were with him
“What you have seen me do, make haste and do as I have done

So each of the people likewise cut down his own bough
And followed Abimelech, put them against the stronghold
And set the stronghold on fire above them
So that all the people of the tower of Shechem died, about
———-a thousand men and women we are told

Then Abimelech went to Thebez, the guy just wouldn’t quit
And he encamped against Thebez and took it

But there was a strong tower in the city
And all the men and women—all the people of the city
Fled there and shut themselves in
Then they went up to the top of the tower, maybe holding
———-a planning committee

So Abimelech came as far as the tower
And fought against it, even though it was higher
And he drew near the door of the tower
To burn it with fire

But a certain woman dropped an upper millstone, aiming
———-for the cull
On Abimelech’s head and crushed his skull

Then he called quickly to the young man, his armorbearer
And said to him, “Draw your sword and kill me
———-my reputation would be fried!
Lest men say of me, ‘A woman killed him’
So his young man thrust him through, and he died

And when the men of Israel saw that Abimelech was dead
They departed, every man to his place, according to their druthers
Thus God repaid the wickedness of Abimelech
Which he had done to his father by killing his seventy brothers

And all the evil of the men of Shechem
God returned on their own heads, leading to their fall
And on them came the curse
Of Jotham the son of Jerubbaal

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

⁴⁶ Now when all the men of the tower of Shechem had heard that, they entered the stronghold of the temple of the god Berith. ⁴⁷ And it was told Abimelech that all the men of the tower of Shechem were gathered together. ⁴⁸ Then Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an ax in his hand and cut down a bough from the trees, and took it and laid it on his shoulder; then he said to the people who were with him, “What you have seen me do, make haste and do as I have done.” ⁴⁹ So each of the people likewise cut down his own bough and followed Abimelech, put them against the stronghold, and set the stronghold on fire above them, so that all the people of the tower of Shechem died, about a thousand men and women.

⁵⁰ Then Abimelech went to Thebez, and he encamped against Thebez and took it. ⁵¹ But there was a strong tower in the city, and all the men and women—all the people of the city—fled there and shut themselves in; then they went up to the top of the tower. ⁵² So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire. ⁵³ But a certain woman dropped an upper millstone on Abimelech’s head and crushed his skull. ⁵⁴ Then he called quickly to the young man, his armorbearer, and said to him, “Draw your sword and kill me, lest men say of me, ‘A woman killed him.’” So his young man thrust him through, and he died. ⁵⁵ And when the men of Israel saw that Abimelech was dead, they departed, every man to his place.

⁵⁶ Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. ⁵⁷ And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Jerubbaal.

 

 

 

 

Judges 9:22-45
Abimelech, King of Shechem, Part III

(Typed 22 January 2024) In our verses today, Charles Ellicott comments on the change of verbiage in verse 22 from earlier verses, saying, “Had reigned.—The verb is here sûr, not malak, as in Judges 9:6; but whether the change of word is meant to be significant we cannot say.”

The change in the verb is significant and meaningful. I was surprised to read that Ellicott seems unsure because he often argues over the morphology of individual words, noting the significance of various changes in them.

Because God is the author of Scripture, every single detail of it has meaning. This includes things we might not normally look at, such as how many times things are mentioned, variant spellings, and so forth. There is always some hidden treat that we can discover if we look closely enough and contemplate what is being presented.

There is also a point where we must move on and continue our journey through Scripture. As for the various words that are used and if they are relevant, Solomon gives us a thought to consider –

Text Verse: “Every word of God is pure;
He is a shield to those who put their trust in Him.
⁶ Do not add to His words,
Lest He rebuke you, and you be found a liar.” Proverbs 30:5, 6

The word translated as pure is tsaraph. It means to smelt, refine, and test. The Lord, in His infinite wisdom, has given us a word that indicates His word is as if it has gone through the refiner’s fire and is thus pure.

It is exquisitely placed before us as the most precious jewel, completely unblemished and perfectly sculpted for us to contemplate. The finest gems are inlaid in the most precious metals that have been refined to absolute purity.

Consider this as you read the word. What you are reading is communication from the absolutely perfect Creator to us. Despite it being transmitted through fallible man, God has cared for His word sufficiently to ensure that what we have is just what we need.

We have more verses to get through than usual today. Many of them are not at all complicated. The author simply provides the needed background in the story so that we can see where the narrative trekked to reach the conclusion.

For today, please just enjoy the verses and don’t get overwhelmed with all the info. This is the word of God and we should revel in it as the verses unfold. For sure, He will be pleased with us when we are pleased with what He has given to us.

Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Who Is Abimelech and Who Is Shechem? (verses 22-29)

The previous passage detailed Abimelech’s plot to reign as king over the people. He convinced them to reject the seventy sons of Jerubbaal and anoint him king. The people agreed, had the seventy sons killed, and made Abimelech king.

From there, Jotham gave his parable of the trees and what would come upon the people because of what they had done. He ended the parable with a question as to the propriety of their actions. If they were acceptable and good, then that is one thing –

“But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!” Judges 9:20

Jotham then ran away and fled, going to Beer to dwell, away from the face of Abimelech. The narrative next turns to the time of Abimelech’s rule…

²² After Abimelech had reigned

vayasar avimelekh – “And wrestles, Abimelech.” Here is a word found only in this verse and in Hosea 12:4, sur. It comes from a primitive root meaning vanquish. By implication, it signifies to rule. Thus, causatively, it means to crown. Hence, it means “to make princes.”

It is connected with the word sarah, to persist, exert power, etc. Strong’s adds in the thought, “have power (as a prince).” That word is only found twice in Scripture as well. The first is in Genesis 32:28 –

And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled [sarah] with God and with men, and have prevailed.”

The second use of both of these words is found in Hosea 12 –

“The Lord also brings a charge against Judah,
And will punish Jacob according to his ways;
According to his deeds He will recompense him.
³ He took his brother by the heel in the womb,
And in his strength he struggled [sarah] with God.
⁴ Yes, he struggled [sur] with the Angel and prevailed;
He wept, and sought favor from Him.
He found Him in Bethel,
And there He spoke to us—
⁵ That is, the Lord God of hosts.
The Lord is His memorable name.” Hosea 12:2-5

Based on the meaning of this word, some define the name Israel as Prince of God. However, the context of Genesis 32 is clear. It is based on the thought of struggling with God. Therefore, it means He Strives with God.

This can be striving with God, for God, or it can be striving with God, against God. Either way, Israel strives with God. In the case of Abimelech (My Father is King), he is wrestling with the people and he is striving against God. I translated it as wrestles to separate his time from that of a king or a military leader. At this time, it is said…

^{22 (con’t)} over Israel three years,

al Yisrael shalosh shanim – “over Israel three years.” Despite the localized nature of Abimelech’s reign in the area of Shechem, the text clearly identifies Abimelech as wrestling over Israel. Thus, that is the intent to be drawn, nothing less.

The unusual word used to define this period seems to almost indicate a form of “tyrannical despotism” (Keil). He was kinged by Shechem in verse 9:6. However, his time over Israel is neither a reign (malakh) as a king nor rule (mashal) as a military leader. Rather, it is as one who struggles with the people.

As for the number three, Bullinger says it signifies Divine Perfection. Further, he says, “…the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” It was after these three years of his wrestling over Israel that…

²³ God sent a spirit of ill will between Abimelech and the men of Shechem;

vayishlakh elohim ruakh raah ben avimelekh u-ben baale sh’khem– “And sends, elohim, spirit evil between Abimelech and between masters Shechem.” There is no contentment or harmony between them. God uses this to cause this evil spirit to arise between them.

These words are used to describe the actions found in the rest of the chapter. They are an initial summary which will be carefully fleshed out, revealing how Israel will cast off this unholy rule and explaining the demise of Abimelech.

As previously seen, the name Shechem means (Having a Sense of) Responsibility. Also, note that the term baale, masters, is used in this passage. It is as if the men are being identified as being aligned with baal in contrast to the house of Jerubbaal. As for the evil spirit, it was sent…

^{23 (con’t)} and the men of Shechem dealt treacherously with Abimelech,

vayivg’du baale sh’khem ba’avimelekh – “And deals covertly masters Shechem in Abimelech.” Though nobody translates it as I have, the word is bagad. It comes from a primitive root meaning to cover. Therefore, it signifies to deal deceitfully, treacherously, etc.

As such, it gives the sense of acting covertly. In this, one can think of CIA covert ops overthrowing a leader to attain their goals. Thus are the men of Shechem dealing with Abimelech. This was so…

²⁴ that the crime done to the seventy sons of Jerubbaal might be settled

Rather, the words are short and abrupt: la’vo khamas shivim b’ne yerubaal – “To go violence seventy sons, Jerubbaal.” The word bo means to come in or out, to come, to go in or out, or to go. In this case, it is probably signifying to go out.

Violence had been done against the sons of Jerubbaal and it needed to be expunged from Israel. This is the process that will accomplish just that, according to the evil spirit sent from elohim. Jerubbaal means Let Baal Strive.

As a side note to the matter, the word khamas is used here. It is the Hebrew word closely associated with the Arabic name used concerning the miscreants in Gaza, Hamas. In Arabic, it signifies enthusiasm, but in Hebrew it means violence. The Hebrew perfectly describes them in our modern world. As for this process from elohim, its purpose continues, saying…

^{24 (con’t)} and their blood be laid on Abimelech their brother, who killed them,

v’damam la’sum al avimelekh akhikhem asher harag otham – “and their blood to set upon Abimelech who killed them.” This is the stated purpose of the evil spirit from elohim. First, it is to rightfully avenge what had happened to the seventy sons of Jerubbaal.

They were given as sons to Jerubbaal by the Lord, and yet Abimelech had killed them all in order to reign in Israel. This could not be allowed to stand. And more, because Abimelech was supported by the men of Shechem, the purpose extends to those who supported what he had done…

^{24 (con’t)} and on the men of Shechem, who aided him in the killing of his brothers.

The words are more expressive: v’al baale sh’khem asher hizqu eth yadav la’harog eth ekhav – “and upon masters Shechem who strengthened his hand to killing his brothers.” It wasn’t just that they aided him through verbal approval. Rather, they financially supported him, throwing their allegiance behind what he would do, thus strengthening his hand.

Of this process by which elohim sent an evil spirit between them, Keil says, “‘An evil spirit’ is not merely ‘an evil disposition,’ but an evil demon, which produced discord and strife.” There is no reason to assume this. Instead, John Lange says, “for the undeviating law by which sin punishes itself, is grounded in the very nature of the Deity.”

This seems far more likely. Wickedness tends to produce its own destruction. Because Abimelech was a wicked man with wicked intentions, and because those who strengthened his hand did so with evil intent, there was sure to be no harmony between them.

The pattern has repeated itself throughout human history. Because treachery was the basis of their actions, the general rule of self-implosion was almost inevitable. Therefore…

²⁵ And the men of Shechem set men in ambush against him on the tops of the mountains,

vayasimu lo baale sh’khem m’arvim al rashe he’harim – “And sets to him, masters Shechem, ambushing upon tops the mountains.” This begins the explanation of how the evil spirit arose between Abimelech and the people. There is a lack of peace within the land.

As for the words “to him,” although this could mean they were after Abimelech personally, it doesn’t necessarily have to mean that. Rather it could signify ambushes against his authority. He is disadvantaged by the events that occur.

John Lange takes it as meaning that their ambushes are intended to make the people think it is Abimelech ordering the crimes. This would be an explanation of the covert ops mentioned in verse 23, being an attempt to make him look even worse than he is. Whichever way, this is seen in the next words…

^{25 (con’t)} and they robbed all who passed by them along that way;

Rather: vayigzlu eth kal asher yeavor alehem ba’derekh – “And seizes all passing upon them in the way.” The word is gazal, to tear away, seize, rob, etc. It comes from a primitive root signifying to pluck off. As such, it may mean rob, but it also may mean to seize a person by force, which is how the Peshitta translates it.

In Judges 21, it will be used to describe the seizing of young maidens who are carried away to be the brides of the remnant of Benjamin. Whether the people are robbed or seized as plunder, it is something that would affect the reign of Abimelech, hence…

^{25 (con’t)} and it was told Abimelech.

vayugad la’avimelekh – “And declares to Abimelech.” The word nagad means to make conspicuous. If he is a king, good or bad, he couldn’t stand by and have his people robbed, thus depriving him of money he could tax. And he couldn’t have his people being seized, thus depriving him of his subjects. One can see the play on words from verse 23 and this verse –

“And dealt covertly [bagad] masters Shechem in Abimelech.”
“And declared [nagad] to Abimelech.”

²⁶ Now Gaal the son of Ebed came with his brothers and went over to Shechem;

va’yavo gaal ben eved v’ekhav vayaavru biskhem – “And goes, Gaal son Ebed and his brothers, and crosses over in Shechem.” Without any prior introduction, Gaal, son of Ebed, appears in the narrative.

The name is derived from the noun gaal, to loathe or abhor. Thus, it means Loathing, Abhorrence, etc. Ebed means Slave or Servant. Not much can be deduced about him and it is unknown from the text if he is an Israelite or a Canaanite.

This person is said to have crossed over in Shechem. The word might imply that he was on the other side of the Jordan, but not necessarily. It can mean to pass through, pass by, etc. He was somewhere and came through Shechem…

^{26 (con’t)} and the men of Shechem put their confidence in him.

vayivtkhu bo baale sh’khem – “and trusts in him masters Shechem.” Those who had at first put their hand in with Abimelech have now put their trust in Gaal. Therefore…

²⁷ So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry.

Both sentences of the verse are filled with imperfect verbs: vayetsu ha’sadeh vayivtsru eth karmehem vayidr’ku vayaasu hilulim – “And goes out the field, and clips their vineyards, and treads, and makes praises.” Here is the second and last use of hillul, praises, in Scripture. The first use was –

“And in the year, the fourth, shall be all his fruit holy, praises to Yehovah” Leviticus 19:24 (CG).

The idea in Leviticus is that the fruit would be offered as praises to Yehovah. Likewise, these men who are now aligned with Gaal have clipped their vines, brought in the fruit to the winepress, trodden it, and are using it to offer praises.

They have rejected Abimelech and have aligned with Gaal. The praises are either to him directly, or to their god in praise of granting them Gaal as their leader. If the latter, that would be seen in the next words…

^{27 (con’t)} And they went into the house of their god, and ate and drank, and cursed Abimelech.

vayavou beith elohehem vayokhlu vayishtu vayqalu eth avimelekh – “and goes in house their god, and eats, and drinks, and trivializes Abimelech.” The word qalal comes from a primitive root signifying to make light. Thus, they have trivialized Abimelech, making him small in their eyes.

Whoever is the object of their praise, be it Gaal directly or Baal-Berith who has provided the new leadership, they have traded any praises of Abimelech for reviling. This is explained in the next words…

²⁸ Then Gaal the son of Ebed said, “Who is Abimelech,

vayomer gaal ben eved mi avimelekh – “And says, Gaal son Ebed, ‘Who Abimelech?’” The words are stated contemptuously as if Abimelech was a nobody. They are not unlike the words of Nabal concerning David –

“Then Nabal answered David’s servants, and said, ‘Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. ¹¹ Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?’” 1 Samuel 25:10, 11

^{28 (con’t)} and who is Shechem, that we should serve him?

u-mi sh’khem ki naavdenu – “And who Shechem, that we serve him?” The words are curious, no doubt. Some take it to mean that Shechem is being used synonymously for Abimelech’s rule. But a who is a person, not a thing. The answer appears to be found in the next clauses…

^{28 (con’t)} Is he not the son of Jerubbaal,

halo ben yerubaal – “Not son Jerubbaal?” Gaal continues his contemptuous words. There is the noted Jerubbaal, and then there is his son. “It’s not the son who accomplished the victory for Israel. It was Jerubbaal! What are we doing serving this guy?”

^{28 (con’t)} and is not Zebul his officer?

u-zevul p’qido – “and Zebul his overseer?” Again, a name is introduced without any previous introduction or reason. The name Zebul comes from the verb zevul, to dwell. It is connected to the noun zaval, habitation. Thus, it means something like Habitation. He is mentioned six times in the narrative and nowhere else.

^{28 (con’t)} Serve the men of Hamor the father of Shechem; but why should we serve him?

The designation now goes from baale, masters, to anshe, men: ivdu eth anshe khamor avi sh’khem u-madua naavdenu anakhnu – “Serve men Hamor, father Shechem! And why we serve him – we?” Gaal has called Abimelech the son of Jerubbaal. Now, he mentions Hamor, the father of Shechem.

What he seems to be doing is saying, “Why would we serve the son when we can serve the father?” It would explain the words about serving Shechem in the first clause. In other words, it would be like someone in the Civil War saying, “Who is Davis (the leader) and who is Richmond (the place)? Serve Lincoln (the leader) and Washington (the place)!”

Even though Richmond isn’t the son of Washington, you can see that he is going from the lesser to the greater. As for Hamor, it is identical to khamor, donkey, but that is derived from khamar, to be red. The name means Donkey, but that is because the donkey, and thus the name, literally means Red One.

The last words of the verse, “And why we serve him – we?” form a phrase filled with contempt. “Here is this nobody. He’s just a son of the great Jerubbaal. What are people like us (WE!) doing serving him?” As such…

²⁹ If only this people were under my authority!

u-mi yiten eth ha’am ha’zeh b’yadi– “And who gives the people, the this, in my hand?” In verse 2, Abimelech spurred the people of Shechem to make him the ruler. Now, Gaal is doing something similar.

The people of Shechem had strengthened Abimelech’s hand. Now that the evil spirit from elohim was fomenting strife between them, Gaal is calling for them to be placed under his authority. This appears to be the reason why Zebul was introduced. He is the overseer of the city. Therefore, if Gaal was placed over the city…

^{29 (con’t)} Then I would remove Abimelech.”

The verb is cohortative: v’asirah eth avimelekh – “And I remove Abimelech.” With the people of Shechem under his authority, he promises, as if it is an imperative, to remove Abimelech from being over them. It is implied that the people agreed to this because it says…

^{29 (con’t)} So he said to Abimelech, “Increase your army and come out!”

vayomer la’avimelekh rabeh tsvaakha vatseah – “And says to Abimelech, ‘Multiply your army and come out!’” The words “And says to Abimelech” could mean one of a couple things. Gaal may have said it indirectly through a messenger. But what seems likely is that the words were not really to Abimelech. Instead, they are uttered as a boastful or drunken person might. Abimelech yelled out for any and all to hear.

No matter what, his words are in the form of an imperative. “Get yourself ready. War is coming, so come out!”

Power and control will mean nothing on the day
When we must stand before the judgment of God
No person will be able to say
I am worthy, so give me the approval nod

What is it for a man to gain the whole world
But to then lose his soul?
When the deeds of our lives are unfurled
What will be found upon our scroll?

Love the Lord your God, yes, love Him always
He alone is worthy to receive such as this
Give to Him the glory He is do for all your days
In this, you will find joy and eternal bliss

II. Where Indeed Is Your Mouth Now? (verses 30-45)

³⁰ When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused.

vayishma zevul sar ha’ir eth divre gaal ben aved vayikhar apo – “And hears Zebul, governor the city, words Gaal son Ebed, and burns his nostril.” Again, there are various possibilities concerning these words. It could be that Zebul was there with the men as they partied and trivialized Abimelech.

If so, it was only fun until Gaal challenged his position as the head of the city, at which time he took personal offense. Or it could be that the words made their way to Zebul from someone who heard them firsthand. Either way, once he heard the words, he was severely torqued off, as if smoke fumed out of his nostrils…

³¹ And he sent messengers to Abimelech secretly,

It is a complicated clause: vayishlakh malakhim el avimelekh b’tarmah – “And sends messengers unto Abimelech in deceit.” A new word is introduced here, tormah. It will be seen six times, always meaning deceit or deception.

However, that meaning is unsuitable here, unless the deceit is that he agreed to the words of Gaal as he spoke them. If so, then the deceit is not against Abimelech, but Gaal. If not, it may be that it is a proper noun, “in Tarmah.” If this is the case, then the name of the location where Abimelech was would be Deception.

^{31 (con’t)} saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem;

l’mor hineh gaal ben eved v’ekhav baim sh’khemah – “to say, ‘Behold, Gaal son Ebed, and his brothers coming Shechem-ward.’” The words seem to imply that Abimelech already knew who Gaal was. Zebul is warning that Gaal and his brothers had come unto Shechem. Then, upon their arrival…

^{31 (con’t)} and here they are, fortifying the city against you.

v’hinam tsarim eth ha’ir alekha – “And behold, adversarying the city against you.” The word is tsur, to confine, bind, besiege, etc. It comes from a primitive root meaning to cramp. As such, it is normally translated with the idea of a city being besieged by cramping the people inside.

In this case, the action is outward from the city against Abimelech. Thus, I have coined a new word and say they are adversarying the city. This would then be in line with Exodus 23:22 –

“But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary [tsar] to your adversaries [tsar].”

Whether this is a valid thought or not, the point is that the city is being prepared, either the people representing the city, or the city itself…

³² Now therefore, get up by night, you and the people who are with you, and lie in wait in the field.

His words are emphatic: v’atah qum laylah atah v’ha’am asher itakh v’erov ba’sadeh – “And now arise, night, you and the people who with you, and lie in wait in the field.” It is the same word translated as ambush in verse 25. This time, however, it is not merely setting up an ambush, but they are also lying in wait to attack.

The curious thing is that Zebul is directing Abimelech, his superior, to do this. It is contrary to the propriety of the situation for him to do so without some further explanation as to why. However, none is provided. Despite that, he continues with his minute directions…

³³ And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city;

v’hayah ba’boqer kizroakh ha’shemesh tashkim uphashatta al ha’ir – “And is, in the morning, according to rising the sun, rising early and deployed upon the city.” As seen, this is not simply an ambush. Rather, the people lie in wait. Some will charge the city at the rising of the sun while others will be set for an ambush when needed.

Of these words, John Gill says, “For being with his forces advanced near to it by a march in the night, he would be able by sunrising to attack the city before the inhabitants were up to defend it, and so surprise them.”

That completely dismisses the next words and logic itself. If the people were not up yet, the gates would be shut and bolted. Instead of an attack, it would be a besieging attack. Some posted guards may be speared or shot, but from that point on, it would be a battle against a barricaded city. That isn’t what Zebul next says…

^{33 (con’t)} and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

v’hineh hu v’ha’am asher ito yotsim elekha v’asitha lo ka’asher timtsa yadekha – “And behold, he, and the people who with him coming out towards you. And do to him according to which finding your hand.” Zebul is confident that the rush upon the city would elicit a response. The people in the city would come out to battle against them.

³⁴ So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies.

vayaqum avimelekh v’kal ha’am asher imo laylah v’erervu al sh’khem arbaah rashim – “And arises, Abimelech, and all the people who with him, night, and lies in wait upon Shechem, four heads.” Just as instructed, so Abimelech did. With him were enough people to be divided under four heads. Thus, there is to be both a frontal assault and ambushes against those who come out.

The number four “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number” (Bullinger).

³⁵ When Gaal the son of Ebed went out and stood in the entrance to the city gate,

vayetse gaal ben eved vayaamod pethakh shaar ha’ir – “And goes out, Gaal son Ebed, and stands opening gate the city.” The gate of the city is where judging takes place, business is transacted, and so forth. He has come here, probably thinking that he should be the one to lead the city, even though Zebul possessed that right.

However, once Gaal was there, indicating that the gates of the city had been opened for the day…

^{35 (con’t)} Abimelech and the people who were with him rose from lying in wait.

vayaqum avimelekh v’ha’am asher ito min ha’marav – “and arises, Abimelech, and the people with him from the lying in wait.” With the gates open, and with Gaal standing in them, indicating someone was there to conduct business, it was then time for Abimelech to initiate the proposed action…

³⁶ And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

vayar gaal eth ha’am vayomer el zevul hineh am yored merashe he’harim – “And sees, Gaal, the people, and says unto Zebul, ‘Behold, people descending from heads the mountains.’” Gaal was standing at the gate looking out. There is no reason at all for him to suspect an attack. This is simply a person looking at the skyline as anyone would do early in the morning at the gate of the city.

However, his eyes catch the movement of Abimelech and his men. Despite this, Zebul treats Gaal with the same contempt as Gaal had directed toward him…

^{36 (con’t)} But Zebul said to him, “You see the shadows of the mountains as if they were men.”

vayomer elav zevul eth tsel he’harim atah roeh ka’anashim – “And says unto him, Zebul, ‘Shadow the mountains you see, according to men.’” Zebul mockingly jests at Gaal as if he were an uneducated doof. It is obvious that they are people, but Zebul is clearly having fun with the moment. On the other hand…

³⁷ So Gaal spoke again and said, “See, people are coming down from the center of the land,

vayoseph od gaal l’daber vayomer hineh am yordim me’im tabur ha’arets – “And adds again, Gaal, to speak, and says, ‘Behold, people, descenders, from with center the land.” Here is a new and rare word, tabur, translated as center.

It is from an unused root meaning to pile up. Thus, it signifies accumulated. By implication, then, it is a navel or a summit. As such, it is the middle. It will only be seen again in Ezekiel 38 –

“You will say, ‘I will go up against a land of unwalled villages; I will go to a peaceful people, who dwell safely, all of them dwelling without walls, and having neither bars nor gates’— ¹² to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, and against a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst [tabbur] of the land.’: Ezekiel 38:11, 12

Gaal is now certain of what he sees and proclaims it again…

^{37 (con’t)} and another company is coming from the Diviners’ Terebinth Tree.”

v’rosh ekhad ba mi’derekh elon m’onim – “and head one coming from way Oak Soothsayers’.” Seeing that there is a rush upon the city from the center, the natural thing to do is scan the entire visible panorama. In doing so, he sees a second group coming from an area known as Soothsayers’ Oak. It was probably a giant spreading oak that people thought was suitable for practicing divination or witchcraft.

³⁸ Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’

vayomer elav zevul ayeh epho pikha asher tomar mi avimelekh ki naavdenu – “And says unto him, Zebul, ‘Where here your mouth which you said, “Who Abimelech that we serve him?”’” It is a derogatory interrogatory: “Where’s your big mouth now? It’s time to put up or shut up. You questioned Abimelech’s authority. Well, here’s your chance to do something about it.”

^{38 (con’t)} Are not these the people whom you despised? Go out, if you will, and fight with them now.”

halo zeh ha’am asher maastah bo tse na atah v’hilakhem bo – “Not this the people who you rejected in him? Go out, I pray, now, and fight in him.” The meaning is that when he rejected Abimelech, he rejected those who are now with him.

Therefore, stating it as an imperative, Zebul tells Gaal to go out to fight Abimelech and those with him. And more, he adds in the taunting, na, or I pray. It is a jab like, “Well, if you’re man enough.” It leaves little room for Gaal to do anything but go.

³⁹ So Gaal went out, leading the men of Shechem, and fought with Abimelech.

The words return to baale, masters, once again: vayetse gaal liphne baale sh’khem vayilakhem ba’avimelekh – “And goes out, Gaal, to faces masters Shechem, and fights in Abimelech.” With little choice except to face total disgrace, Gaal went out before the masters of Shechem to face his fate…

⁴⁰ And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate.

The words are exciting as the imperfect verbs come rolling forth: vayirdphehu avimelekh vayanas mipanav vayiphlu khalalim rabim ad petakh ha’shaar – “And pursues him, Abimelech, and flees from his face, and falls pierced many, unto entrance the gate.” It is a total rout of the forces of Gaal. His people retreated and were cut down all the way to the entrance of the city itself. With that job tidied up, it next says…

⁴¹ Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers,

vayeshev avimelekh barumah vaygaresh zevul eth gaal v’eth ekhav – “And dwells Abimelech in the Arumah, and dispossesses, Zebul, Gaal and his brothers.” The name Arumah is found only here. It comes from rum, to be high. Thus, it means Height or Elevated, or even Exalted. If the latter, it can be positive or negative. For example, speaking of the antichrist, Daniel 11 says –

“Then the king shall do according to his own will: he shall exalt [rum] and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.” Daniel 11:36

By stopping at the gate of Shechem, it is apparent that Abimelech left the matter of the city and Gaal to Zebul the city manager. From there Zebul took appropriate action to eject Gaal…

^{41 (con’t)} so that they would not dwell in Shechem.

mi’sheveth bishkhem – “from dwelling in Shechem.” Gaal is expelled from the city, and that seems like the end of the matter. However, it is the masters of Shechem that rebelled against Abimelech. Thus, any remaining would have to be dealt with. Therefore…

⁴² And it came about on the next day that the people went out into the field, and they told Abimelech.

v’hi mimakorath vayetse ha’am ha’sadeh vayagidu la’avimelekh – “And is from morrow, and goes out the people the field, and declares to Abimelech.” With Abimelech gone from the gates of Shechem, and with Gaal and his brothers expelled from the city, the people went back to the field as people need to do.

However, they were the ones who had allied with Gaal and against Abimelech. As soon as they are seen in the field, on the very next day, he sets forth to act…

⁴³ So he took his people, divided them into three companies, and lay in wait in the field.

vayiqakh et ha’am vayekhetsem lishloshah rashim vayeerov ba’sadeh – “And takes the people, and divides them to three heads, and lays in wait in the field.” This time, the division of his people is under three heads. Bullinger notes that “the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” In other words, Divine Perfection. With his companies arrayed…

^{43 (con’t)} And he looked, and there were the people, coming out of the city; and he rose against them and attacked them.

vayar v’hineh ha’am yotse min ha’ir vayaqam alehem vayakem – “And sees, and behold, the people going from the city. And arises against them, and strikes them.” Again, as before, Abimelech was able to destroy those left in the city. This time, it would have been easier because they were completely unsuspecting.

⁴⁴ Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city;

Rather than then, it says and. This explains what was just said: va’avimelekh v’kharashim asher imo pashtu vayaamdu petakh shaar ha’ir – “And Abimelech, and the companies that with him deploys and stands entrance gate the city.” There was a rush towards the gate. This would keep any from retreating inside, and it would allow them to keep the entrance open if those inside tried to shut the gates.

^{44 (con’t)} and the other two companies rushed upon all who were in the fields and killed them.

ushne kharashim pashtu al kal asher ba’sadeh va’yakum – “And two companies deployed upon all who in the field, and strikes them.” With the city secured, one company remained with Abimelech. The other two deployed into the field and struck all who were there.

⁴⁵ So Abimelech fought against the city all that day; he took the city and killed the people who were in it;

va’avimelekh nilkham ba’ir kol hayom ha’hu vayilkod eth ha’ir v’eth ha’am asher bah – “And Abimelech fought in the city, all the day, the it. And captures the city and the people in her killed.” By securing the gate, they were able to gain access into the city, seize it, and kill everyone in it in one day. With that complete…

*^{45 (fin)} and he demolished the city and sowed it with salt.

vayitots eth ha’ir vayizraeha melakh – “And tears down the city, and sow her, salt.” By salting the city, it means that he considers the city irretrievably destroyed, no longer to be useful. And that, in perpetuity. Shechem, (Having a Sense of) Responsibility was to no longer be considered as such.

Biblically, salt is a sign of covenant faithfulness, incorruptibility, and perpetuity.

With that, we will close today. It was a lot of verses and information to take in. We will complete the passage and explain it in the next sermon. For now, we can look to the actions of Abimelech and know that this is the fate of those who conspire and kill.

Eventually, the very thing done to obtain power is what often leads to the demise of the doer. It is as if the divine hand of justice reaches down and fills their lives with the trouble they have brought upon others.

It isn’t always this way. But even those who have lived like this and died in peace still have to face the Judge of all mankind. How much better it would be for people to let go of such things and exalt the Lord by coming to Jesus!

In doing so, people can at least expect a joyous reunion with God when their day to stand before Him comes. Let us consider this and place Christ Jesus in the appropriate place in our lives. All of the power, money, and fame in the world ultimately means nothing when our days are through.

Live for the Lord! It will make an eternal difference in how things go for our souls.

Closing Verse: “I will bless the Lord at all times;
His praise shall continually be in my mouth.
² My soul shall make its boast in the Lord;
The humble shall hear of it and be glad.
³ Oh, magnify the Lord with me,
And let us exalt His name together.” Psalm 34:1-3

Next Week: Judges 9:22-45 He’s headed to heck. That’s his trek’m, this is for shore… (Abimelech, King of Shechem, Part IV) (30^th Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Abimelech, King of Shechem, Part III

After Abimelech had reigned over Israel three years
God sent a spirit of ill will, like when getting a bad check
Between Abimelech and the men of Shechem
And the men of Shechem dealt treacherously with Abimelech

That the crime done to the seventy sons of Jerubbaal
Might be settled and their blood be laid on their brother Abimelech
Who killed them, and on the men of Shechem
Who aided him in the killing of his brothers, chopping at the neck

And the men of Shechem set men in ambush
Against him on the tops of the mountains, each a roughneck
And they robbed all who passed by them along that way
And it was told Abimelech

Now Gaal the son of Ebed came
With his brothers and went over to Shechem
And the men of Shechem
Put their confidence in him

So they went out into the fields, and gathered grapes
From their vineyards and trod them, and made merry
And they went into the house of their god
And ate and drank, and cursed Abimelech with words pretty scary

Then Gaal the son of Ebed said
“Who is Abimelech, and who is Shechem, that him we
———-should serve? Please observe…
Is he not the son of Jerubbaal, and is not Zebul his officer?
Serve the men of Hamor the father of Shechem; but him, why
———-should we serve?

If only this people were under my authority!
Then I would remove Abimelech, no doubt!
So he said to Abimelech
“Increase your army and come out!”

When Zebul, the ruler of the city (where he was housed)
Heard the words of Gaal the son of Ebed, his anger was aroused

And he sent messengers to Abimelech secretly, saying
“Take note! Gaal the son of Ebed and his brothers (yes, it is true)
Have come to Shechem; and here they are
Fortifying the city against you

Now therefore, get up by night, you and the people who
———-are with you
And lie in wait in the field; this you are to do

And it shall be, as soon as the sun is up in the morning
That you shall rise early and rush upon the city
And when he and the people who are with him come out
———-against you
You may then do to them as you find opportu-nity

So Abimelech and all the people
Who were with him rose by night
And lay in wait against Shechem
In four companies, hiding out of sight

When Gaal the son of Ebed went out
And stood in the entrance to the city gate
Abimelech and the people who were with him
Rose from lying in wait

And when Gaal saw the people, he said to Zebul
“Look, people are coming down from the tops of the mountains!
———-fer sher
But Zebul said to him
“You see the shadows of the mountains as if they men were

So Gaal spoke again and said
“See, people are coming down, take a look and see
From the center of the land, and another company is coming
From the Diviners’ Terebinth Tree

Then Zebul said to him, “Where indeed is your mouth now
With which you said, ‘Who is Abimelech? Really… wow!
That we should serve him?’ Are not these the people
———-whom you despised?
Go out, if you will, and fight with them now

So Gaal went out, what the heck
Leading the men of Shechem, and fought with Abimelech

And Abimelech chased him, and he fled from him
———-he wouldn’t wait
And many fell wounded, to the very entrance of the gate

Then Abimelech dwelt at Arumah, and Zebul drove out Gaal
———-and his brothers too
So that they would not dwell in Shechem, something they
———-wouldn’t do

And it came about on the next day (but still night in Quebec)
That the people went out into the field, and they told Abimelech

So he took his people, divided them into three companies
And lay in wait in the field, waiting to react
And he looked, and there were the people, coming out of the city
And he rose against them and them he attacked

Then Abimelech and the company that was with him
Rushed forward and stood at the entrance of the gate of the city
And the other two companies rushed upon all
Who were in the fields and killed them, showing no pity

So Abimelech fought against the city all that day
He took the city and killed the people who were in it
And he demolished the city and sowed it with salt
A brutal guy indeed, we must admit

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

²² After Abimelech had reigned over Israel three years, ²³ God sent a spirit of ill will between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, ²⁴ that the crime done to the seventy sons of Jerubbaal might be settled and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who aided him in the killing of his brothers. ²⁵ And the men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who passed by them along that way; and it was told Abimelech.

²⁶ Now Gaal the son of Ebed came with his brothers and went over to Shechem; and the men of Shechem put their confidence in him. ²⁷ So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry. And they went into the house of their god, and ate and drank, and cursed Abimelech. ²⁸ Then 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 is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him? ²⁹ If only this people were under my authority! Then I would remove Abimelech.” So he said to Abimelech, “Increase your army and come out!”

³⁰ When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused. ³¹ And he sent messengers to Abimelech secretly, saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem; and here they are, fortifying the city against you. ³² Now therefore, get up by night, you and the people who are with you, and lie in wait in the field. ³³ And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city; and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

³⁴ So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies. ³⁵ When Gaal the son of Ebed went out and stood in the entrance to the city gate, Abimelech and the people who were with him rose from lying in wait. ³⁶ And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

But Zebul said to him, “You see the shadows of the mountains as if they were men.”

³⁷ So Gaal spoke again and said, “See, people are coming down from the center of the land, and another company is coming from the Diviners’ Terebinth Tree.”

³⁸ Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out, if you will, and fight with them now.”

³⁹ So Gaal went out, leading the men of Shechem, and fought with Abimelech. ⁴⁰ And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate. ⁴¹ Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers, so that they would not dwell in Shechem.

⁴² And it came about on the next day that the people went out into the field, and they told Abimelech. ⁴³ So he took his people, divided them into three companies, and lay in wait in the field. And he looked, and there were the people, coming out of the city; and he rose against them and attacked them. ⁴⁴ Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city; and the other two companies rushed upon all who were in the fields and killed them. ⁴⁵ So Abimelech fought against the city all that day; he took the city and killed the people who were in it; and he demolished the city and sowed it with salt.

 

 

Artwork by Douglas Kallerson.

Judges 9:16-21
Abimelech, King of Shechem, Part II

(Typed 15 January 2024) In the Hebrew text, Judges 9 begins with the word vayelek, “And went.” However, rather than translating it this way, some translate the prefix as now, then, one day, or just skip the conjunction altogether.

The Hebrew prefix vav can be variously interpreted and translated depending on the context, but simply saying “and” is always preferred by me. By saying “then” as the conjunction to open Chapter 9 (like the NKJV), a presupposition is inserted into the text that may not be correct.

In other words, by translating the vav as “then,” the reader is led to assume that what is presented follows after the events of Judges 8. But this is not necessarily so. After studying a particular passage, it is not uncommon to find that translating the vav as but, then, now, furthermore, however, etc. is incorrect.

This is too bad because the reader now has a faulty idea concerning what is going on in the narrative. In the case of Judges 9, the contents do not follow chronologically after Chapter 8. Rather, they are given to explain the events of Chapter 8.

Likewise, the typology of Chapter 8 dealt with the events of the tribulation period. However, some of what is presented in Chapter 9 goes all the way back to the time of the Babylonian exile of the people of Israel.

Text Verse: “Her prophets are insolent [phakhaz], treacherous people;
Her priests have polluted the sanctuary,
They have done violence to the law.” Zephaniah 3:4

From the time of the Babylonian exile, certain events were prophesied to occur that reach forward, even to the time after the tribulation period. Through the mistranslation of a single vav, the entire panorama of what is being typologically presented is obliterated.

In the Wycliff Bible of 1382, Chapter 9 of Judges opens with “Forʃoþe Abymelech… ȝede.” The Coverdale Bible of 1535 says, “Abimelech…wente.” They just skipped the conjunction altogether. Later, the Geneva Bible of 1587 reads, “Then Abimelech…went,” thus inserting a presupposition.

The KJV went with a more literal translation, “And Abimelech…went.” However, in 1982, the NKJV reverted to the Geneva Bible, saying, “Then Abimelech…went.” In the 2024 translation by Charlie Garrett, the most literal translation possible is rendered, “And went Abimelech.”

Can incorrectly translating a single letter, the vav hook, make any difference in how you look at a passage? Yes, it can. For maximum happy and greatest biblical oomph, don’t get tied down to a single translation that might lead you to a false conclusion.

Be willing to check things out, consider what is being said, and then evaluate your conclusions. You may find out that really, really interesting things are tucked away in this precious word.

As for the word Forʃoþe used in the Wycliffe Bible, I know you are dying to know what it means. It is an old English spelling of forsothe (more recently, forsooth). With the advent of the printing press around the 15^th century,  the letters long S (ʃ) and thorn (þ) began to drop out of common use. The word essentially means “for truth,” but it also carries the idea of indeed, truly, in fact, etc. You now have a new squiggle for your brain.

Get ready! More squiggles are ahead as we contemplate God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Because He Is Your Brother (verses 16-21)

In Judges 9:1-6, Abimelech’s conspiracy to reign as king was described. Having gone to Shechem, he pitted himself against the seventy sons of Jerubbaal, noting his familial connection to these men as a reason they should accept him as their ruler.

The agreement was made, the plot was carried out, and the seventy sons were executed. With that complete, the men of Shechem gathered together and made Abimelech king.

After that, Jotham went and stood on top of Mount Gerizim and spoke his parable against the men of Shechem. With that finalized, he will provide a literal interpretation of the words.

He will speak a protasis followed by an apodosis. The conditional part of this will be given in verses 16 through the first half of verse 19. The conclusion will follow at the end of verse 19. Another protasis and apodosis will then be stated in verse 20. After that, Jotham will leave the scene, not to be heard from again…

¹⁶ “Now therefore, if you have acted in truth and sincerity in making Abimelech king,

v’atah im b’emeth uvthamim asithem vatamliku eth avimelekh – “And now, if in truth and sincereness you have made and kinged Abimelech.” This begins the lengthy protasis, the conditional aspect of Jotham’s explanation. In his words, the actions of his audience are set in contrast to the actions of his father.

The words “if you have acted” encompass their actions as detailed in verses 1-6. If those deeds were done in truth and sincereness in relation to the life and conduct of Jerubbaal, there will be one conclusion he will grant.

The words “in truth and sincereness” are a modification of his words from the parable itself. In verse 15, Jotham said, “If in truth you anoint me to king over you.” This is the reason for the structure of his words now. They are based on the people’s intentions in making Abimelech king.

Abimelech means My Father is King, Father of a King, Father is King, Father Reigns, etc. It can even mean Desired Counsel.

^{16 (con’t)} and if you have dealt well with Jerubbaal and his house, and have done to him as he deserves— 

v’im tovah asithem im yerubaal v’im betho v’im kigmul yadav asithem lo – “and if good you have made with Jerubbaal and with his house, and if according to recompense his hand you have made to him.” These words introduce the contrast. There are the men of Shechem, and there is the house of Jerubbaal.

It is important to consider that Jotham never mentions the name Gideon. Rather, the name Jerubbaal alone is mentioned nine times in this chapter. According to Bullinger, nine is the number of finality and judgment.

There is the making of Abimelech king and there is what was done to Jerubbaal’s house. Were the actions of Shechem acceptable? Were they noble and just? The thoughts are carefully placed before the people to consider, but they must look at the past to ascertain the truth…

¹⁷ for my father fought for you, risked his life, and delivered you out of the hand of Midian;

asher nakham avi alekhem vayashlekh eth naphsho mi’neged vayatsel ethkhem miyad midyan – “who fought, my father, unto you, and cast his soul from front you from hand Midian.” This is the actual contrast to the actions of the men of Shechem. Jotham reminds the people of the great deeds of Jerubbaal.

It is he who defeated Midian (Place of Judgment). In the process of warring, Jotham notes vayashlekh et naphsho – “and cast his soul.” Jerubbaal considered his life as nothing. Therefore, even if he prevailed over Midian, he, in essence, died in the process of defeating it. Despite this…

¹⁸ but you have risen up against my father’s house this day,

Rather: v’atem qamtem al beith avi ha’yom – “and you, you risen upon house my father, the day.” The words are emphatic, drawing a strong contrast to the noble deeds of Jerubbaal.

Also, rather than the more common ha’yom ha’zeh, “the day, the this,” which we translate as “this day,” the words are less definitive, saying “the day.” There was a day when the men of Shechem rose up against his father’s house…

^{18 (con’t)} and killed his seventy sons on one stone,

vatahargu eth banav shivim ish al even ekhath – “and killed his sons, seventy man, upon stone one.” Jotham reminds the men of Shechem what they had done. They gave seventy pieces of silver to Abimelech. The implication was that there was one piece of silver per life. That was recorded earlier in this chapter –

“So they gave him seventy shekels of silver from the temple of Baal-Berith, with which Abimelech hired worthless and reckless men; and they followed him. ⁵ Then he went to his father’s house at Ophrah and killed his brothers, the seventy sons of Jerubbaal, on one stone.” Judges 9:4, 5

With their bloody deed accomplished, it next says…

^{18 (con’t)} and made Abimelech, the son of his female servant, king over the men of Shechem,

vatamliku eth avimelekh ben amatho al baale sh’khem – “and kinged Abimelech son his bondmaid over masters Shechem.” The word used to describe Abimelech’s mother is amah. It is variously translated as maid, handmaid, female slave, etc. It is the same word used in Genesis 21 –

“And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, scoffing. ¹⁰ Therefore she said to Abraham, ‘Cast out this bondwoman [amah] and her son; for the son of this bondwoman [amah] shall not be heir with my son, namely with Isaac.’” Genesis 21:9, 10

She may have been the concubine of Jerubbaal, but Jotham disdainfully points out that she was a mere slave in the house. The rebuke is a strong one which seems intentionally connected to the story of Abraham and Hagar.

Gideon had already told the people that it would not be he or his house that reigned over Israel but the Lord. However, if the people wanted a king, they could at least have appointed a son of one of Gideon’s wives, not one born of a mere slave. Instead, however, they chose this evil path…

^{18 (con’t)} because he is your brother— 

He emphatically points out the reason for their treachery: ki akhikhem hu – “for your brother, he.” By stating it this way, Jotham is implying that those who made Abimelech king are all just like him, sons of a bondwoman, and thus slaves. The words are cutting and acerbic. With that stated, the conditional words of the protasis continue…

¹⁹ if then you have acted in truth and sincerity with Jerubbaal and with his house this day,

v’im b’emeth uvthamim asithem im yerubaal v’im beitho hayom hazeh – “and if in truth and in sincereness you have made with Jerubbaal and with his house, the day, the this.” Putting this side by side with the words of verse 16, the contrast is made clear –

“And now, if in truth and sincereness you have made and kinged Abimelech.” v.16
“and if in truth and in sincereness you have made with Jerubbaal and with his house.” v.19

Jotham is restating the matter after having presented the details. The fact that they kinged Abimelech means that they have not dealt rightly with Jerubbaal. They have rejected what he stood for because they rejected who he is. Because of this, the apodosis is next stated…

^{19 (con’t)} then rejoice in Abimelech, and let him also rejoice in you.

The words bear emphasis: simkhu ba’avimelekh v’yishmakh gam hu bakhem – “rejoice in Abimelech, and rejoice also, he, in you.” You have made your decision, and you will now have to live with it. See how that turns out! What is more likely is next stated with another protasis followed by an immediate apodosis…

²⁰ But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo;

v’im ayin tetse esh me’avimelekh v’thokhal eth baale sh’khem v’eth beith milo – “And if else, goes fire from Abimelech, and devours masters Shechem and Beth Millo.” If there is anything less than rejoicing in one another, then there should be a horrific consequence for what has transpired.

The seventy sons that were never intended to rule over the people were given for them to learn by. Instead of seeing them as a tool of instruction to remind them that the Lord was to rule over them, they rejected Jerubbaal and his words of authority and chose a fellow slave to rule over them instead. Therefore, the kingship of Abimelech should be to their ruin. But more…

^{20 (con’t)} and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!”

v’tetse esh mi’baale sh’khem u-mi’beith milo v’thokhal eth avimelekh – “And goes fire from masters Shechem, and from Beth Millo, and devours Abimelech.” As if detonating nuclear warheads results in mutually assured destruction, there is prophesied to be fire likewise coming from the masters of Shechem and Beth Millo to destroy Abimelech.

Now, with his words complete, it next says…

²¹ And Jotham ran away and fled;

vayanas yotham vayivrah – “And escaped, Jotham, and fled.” Jotham, Yehovah is Upright, has uttered his parable and prophecy. With that, and in order to be kept from retribution, he made his departure from Mount Gerizim…

*^{21 (fin)} and he went to Beer and dwelt there, for fear of Abimelech his brother.

It says nothing of fear. Rather: v’yelekh beerah va’yeshev sham mipne avimelekh akhiv – “and went Beer-ward, and dwelt there, from face Abimelech his brother.” Jotham simply escaped and fled toward Beer. One can escape and flee for a number of reasons. In this case, the account says nothing of fear.

Inserting a presupposition like this can only misdirect the reader from considering other options. Jotham could just as easily have gone there to gather an army and return to destroy the people.

As for the name Beer, it means Well. The only other time a location is simply named Beer is in Numbers 21:16. If it is the same location, it is across the Jordan. If not, it doesn’t matter because only the name is important for the typology to be presented.

Seventy sons were killed on one stone
That’s rounded up from sixty-nine
The last has been left all alone
But this was all by God’s design

What can we learn from these seventy men
How does their death reveal God’s unfolding story
Surely, whatever will be seen will once again
Detail to us His power and glory

Seventy sons from Israel’s history
A lesson for them, if they will just pay heed
In the interpretation of this mystery
God’s final decision has been decreed

Show us, O God, what we are meant to see
Reveal to us the things that will be

II. The Amazing Details Explained

The first thing to note is that this account begins with the word “And” not “Then” or something else. It is not something coming chronologically after Chapter 8. Rather, it is given to explain the consequences for those who reject Christ in the future.

To recap, the book of Joshua detailed the work of the Lord in Salvation. Chapter 1 of Judges gave the account that demonstrated the world’s access to salvation in Christ. The seventy kings that gathered scraps under Adoni-Bezek’s table reflected the fallen nature of man. That was reversed in Acts 2 with the giving of the Spirit to fallen man, reuniting humanity as one in Christ.

The Jews first received the Spirit, but eventually, they – as a nation – rejected Christ. The account of Caleb (a Gentile) giving Achsah, his daughter, to Othniel along with land containing springs of water showed how the message of God in Christ transferred to the Gentiles during the dispensation of grace.

After that, the failure of Israel, tribe by tribe, to subdue the land was noted from the end of Judges 1 through the beginning of Chapter 3. That revealed Israel’s failure to come to Christ, They have remained in a state of disobedience, apart from God.

Then the narrative of the judges began when Othniel battled Cushan-Rishathaim. It was a picture of the Gentiles carrying the message of Christ until the House of Israel and the House of Judah would accept it.

That was a type of introduction to what lay ahead in the book. It gave a snapshot of what would occur in type and picture concerning the work of Christ as seen in Judges, even before the work was detailed.

Ehud followed. He took out Eglon. That pictured the complete atonement of transgressions of the law through the work of Christ. It was also noted that this work was fully sufficient to save both Jews and Gentiles.

Shamgar next gave a brief but complementary display of how to appropriate the work of Christ.

After that Deborah, the New Testament, referred to the Dispensation of Grace, represented by the Gentile-led church.

In Judges 5, Deborah rejoices over the events of Chapter 4. They were placed into a poetic narrative, gloriously revealing the obvious pleasure the Lord takes in the work of Christ and in His church. Someday the church will end at the rapture.

The first ten verses of Chapter 6 revealed the tribulation period after the church age. It is at that time that Israel will finally accept the gospel.

After that, Gideon was introduced to provide insight into the gospel prevailing in the tribulation period resulting in Israel as a nation being saved.

Each step of the Gideon narrative detailed the progressive nature of this event. Midian (Place of Judgment – the tribulation period) will be defeated, and Israel will come to Christ through the gospel.

The account of Judges 9 backtracks in time revealing an exact timeline for Israel from Daniel 9. The Abimelech narrative is given to confirm to Israel that the typology that has previously been seen in the Judges narrative, as detailed in these sermons, is correct. It is a warning for those in the tribulation period about a failure to come to Christ.

The key point to understanding this is found in the first sentence of the chapter – “And went Abimelech son Jerubbaal Shechem-ward.” The meaning is, “And went My Father is King, son of Let Baal Strive.” The name Jerubbaal, not Gideon, is used throughout the entire account.

Who is it that Let Baal Strive? Jesus. The law failed to strive against Him. Thus, He prevailed over it. But what did Israel do with Jesus? They rejected Him. The meaning is that they, as a nation, remain under the law.

Abimelech, who gave himself this name, went to his mother’s brothers and spoke to them and all of his mother’s father’s family (verse 1). Without saying it, the narrative implies that he gave himself this name because he was united with this family (as seen in Chapter 8).

Although getting ahead in the narrative, who is his mother? A bondmaid. He has aligned with this family, implying a family of slaves as noted in verse 18.

When at Shechem (verse 2), Abimelech asks if it is better for them that all seventy of the sons of Jerubbaal reign over them or just one. Shechem means (Having a Sense of) Responsibility. The narrative also consistently calls these men baale.

The connection to Baal is being highlighted. They picture those under the law striving with it in an attempt to merit God’s favor. The seventy sons of Jerubbaal picture the seventy sevens of Daniel 9 –

“Seventy weeks [shavuim: msc. pl.] are determined
For your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy.” Daniel 9:24

Through Daniel, the Lord gave Israel a prophetic look into their future, telling them exactly when certain things would occur in relation to their Messiah. It speaks of the final casting off of the law and reconciliation with the Lord through Jesus.

The seventieth son, Jotham (Yehovah is Upright), called ha’qaton, or the youngest, pictures the seventieth week, the tribulation period. The word qaton comes from qut, to feel a loathing. It is that which grieves, is detested, despised, etc. It is the last chance given to those of Israel to come to Christ.

Verse 2 continues with Abimelech noting that he is their own flesh and blood. He is the son of a slave as they are. In hearing the offer, (verse 3), the men’s hearts were inclined to follow Abimelech. So who is Abimelech picturing? The answer is that he anticipates the rejection of Christ. Ultimately, he can be identified with the person noted by Jesus –

“I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive.” John 5:43

He will be Israel’s supposed Messiah. Just as Abimelech came in his own name (having given it to himself), this false Messiah will come in his own name. He will be a Jew or at least half-Jewish (the nationality of Abimelech’s mother cannot be sufficiently determined). However, he will claim to follow the law, but he will be a false Messiah.

Verse 4 noted that these masters of Shechem gave him seventy pieces of silver from the temple of Baal-Berith (Lord of the Covenants). The covenants speak of the Mosaic covenant and the covenant with the Antichrist.

In Israel’s rejection of Christ, they are attempting to redeem themselves from the law through their own merits, silver being a picture of redemption.  Remember what Matthew Poole wrote concerning this act at the temple of Baal Berith –

“This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.”

Israel is assuming they can rightly serve Yehovah while observing the law. But the law has been fulfilled and annulled in Christ. Unfortunately, without Christ, rightly serving the Lord is not possible.

Verse 4 continued by describing those who were hired by Abimelech using the words req, empty, and phakhaz, bubbling. The first word describes men who are not filled with the Spirit but are worthless.

The second word was in our text verse today. It is the second and last use of the word in Scripture and it describes those of Israel before the restoration of the people, meaning during the tribulation, who do violence to the law. As Christ is the fulfillment of the law, not coming to Christ perfectly describes them.

Verse 5 detailed the killing of the seventy sons of Jerubbaal on one stone by Abimelech. The act is a rejection of the detailed plan of God given to reveal the Messiah to Israel. The one stone speaks of Jesus. Peter, writing to the Jews of the end times, specifically reveals this –

“Therefore, to you who believe, He is precious; but to those who are disobedient,
‘The stone [Heb: even] which the builders rejected
Has become the chief cornerstone,’
⁸ and
‘A stone [Heb: even] of stumbling
And a rock of offense.’
They stumble, being disobedient to the word, to which they also were appointed.” 1 Peter 2:7, 8

Obviously, if Jotham survived, then the number excludes him, but for the sake of the narrative, he is included in the rejection. The sixty-nine sevens led to the coming of Christ. They were killed on the stone.

The final seven is, by their own actions, kept from them. There will be no restoration with God for those who follow this path. That is seen in the words of verse 5, “And remained Jotham son Jerubbaal, the youngest, for hidden.” The word khava is used by Isaiah concerning the hiding of Christ. He will only be revealed for salvation to those who believe –

“Listen, O coastlands, to Me,
And take heed, you peoples from afar!
The Lord has called Me from the womb;
From the matrix of My mother He has made mention of My name.
² And He has made My mouth like a sharp sword;
In the shadow of His hand He has hidden [khava] Me,
And made Me a polished shaft;
In His quiver He has hidden Me.” Isaiah 49:1, 2

Verse 6 said, “And gathered all masters Shechem and all Beth Millo.” Shechem (Responsibility) looks to the people who will confirm the covenant with the Antichrist. They will see the law and renewed temple worship as their responsibility to save the people. Beth Millo (House of Filling) looks to the consecration (filling, aka consecration) of the people for temple worship.

Therefore, “And kinged Abimelech to king.” The Jews will see this person as the rightful heir to the throne of David and acknowledge him as such. Verse 6 ended with the difficult words, “with oak, standing, which in Shechem.” The oak is a symbol of strength.

As the words do not indicate a time, they could simply be a reference to what later occurs during the tribulation, referring to the Antichrist as he will be revealed –

“‘Therefore when you see the “abomination of desolation,” spoken of by Daniel the prophet, standing in the holy place’ (whoever reads, let him understand), ¹⁶ ‘then let those who are in Judea flee to the mountains.’” Matthew 24:15, 16

After this came the parable of the trees. This came from the top of Mount Gerizim. The har, or mount, is synonymous with a large but centralized group of people. Gerizim means Cutters Down. Despite being the mount from which the blessings of the law were proclaimed, Jotham prophesied a curse upon the people. This group of people will be cut down and separated from the Lord.

The words he calls out are to God, not the Lord. There is no covenant relationship to be considered. In the parable, it is clear that the appointment of a king is inappropriate. Instead of the final seven (Jotham) bringing them to God through Jesus, this appointment will be their demise.

He uses three trees as examples of rejection and one of acceptance. The first is the olive. It is a symbol of religious privilege. Romans 11:16-24 clearly indicates this –

“For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?” Romans 11:24

There will be no religious privilege for these men. Next, is the fig tree which speaks of the spiritual connection between God and man. There will be no spiritual connection to God for these men. The third is the vine which refers to the basic expression of a thing. Their basic expression is that of the law, not grace. As the law brings condemnation, there will be no salvation for these men.

Instead of these kinds of trees, their leader is the atad, the buckthorn. The only other use of the word outside of a designated name for a place is in Psalm 58:9. The meaning there was the thorn is something taken away and burned before it is of any use at all. This will be the state of those who identify with the coming false Messiah.

In Luke 21, Jesus says this concerning the trees –

“Then He spoke to them a parable: ‘Look at the fig tree, and all the trees. ³⁰ When they are already budding, you see and know for yourselves that summer is now near. ³¹ So you also, when you see these things happening, know that the kingdom of God is near. ³² Assuredly, I say to you, this generation will by no means pass away till all things take place. ³³ Heaven and earth will pass away, but My words will by no means pass away.’” Luke 21:29-33

These words may be a reference to Jotham’s parable. When each tree shows its true colors in the end times, be it a spiritual connection to God (the fig) or its allegiance to the Antichrist, the state of how each is manifest will make it evident that the final hour has come, the tribulation will remove all who offend, and the kingdom of God will then be realized.

The last portion of Jotham’s parable (verse 15) tells what it will be like for those who cling to the law, “And if not, go out fire from the bramble and devour cedars the Lebanon.” As Lebanon is used as a picture of works under the law, those who remain strong in law worship will be devoured through their adherence to the law under their false Messiah.

The verses in our passage today were given in the form of a condition followed by a conclusion and are intended as a prophecy. They set a contrast between Abimelech and Jerubbaal.

The purpose is to provide a contrast between Christ’s striving with the law and theirs. Jesus came, lived out the law perfectly, and fulfilled the law for Israel. These people are rejecting God’s provision of the tribulation period which is intended to bring them to the point where they call on Jesus.

Instead, they will cling to the self-appointed supposed Messiah who comes in his own name. Jotham (Yehovah is Upright, picturing the decision of the Lord in appointing Jesus as the true Messiah) says in verse 16 that if that is acting in truth and sincerity, and if it is rightly dealing with Jerubbaal (Christ’s prevailing over the law) and his house (those who are His), there will be a particular result.

Before he says what the result is, he recounts (verse 17) the work of Jerubbaal (Jesus), saying, “He fought, my father, unto you.” What Jesus did was for His people, to save them. And more, “and cast his soul from front you from hand Midian.” He gave up His life to rescue His people from the Place of Judgment. Isaiah describes the act –

“Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong,
Because He poured out His soul unto death,
And He was numbered with the transgressors,
And He bore the sin of many,
And made intercession for the transgressors.” Isaiah 53:12

Despite the work of Jesus, and being presented with this in the end times, most probably because of the rapture of the church leading to a right understanding of the words of Daniel 9, it says, “and killed his sons, seventy man, upon stone one.”

The work of Christ is made of no effect in Israel’s conduct. They will accept the false Messiah, attempting to obtain God’s favor through temple rites and rituals. Thus, they essentially kill the purpose of the seventy weeks granted to them. As it said in verse 18, “and you, you risen upon house my father, the day.”

The less definitive words “the day” point to the tribulation period, the day of the Lord. It is during this time that they will have once and for all cut themselves off from the grace of God in Christ. Instead, they “kinged Abimelech son his bondmaid over masters Shechem.”

The one who claims his father is king is the son of a bondmaid. Those who follow him, represented by “masters Shechem” are just like him. As Jotham said, “for your brother, he.” They are all sons of bondage. This is exactingly explained by Paul in Galatians 4 –

“Now we, brethren, as Isaac was, are children of promise. ²⁹ But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. ³⁰ Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.” ³¹ So then, brethren, we are not children of the bondwoman but of the free.” Galatians 4:28-31

Jotham’s words were probably intended to point out a direct connection to the story of Abraham and Hagar. Paul then provides the typological meaning in Galatians 4 for us to understand. With that understood, Jotham then gave the apodosis, “rejoice in Abimelech, and rejoice also, he, in you.”

If the false Messiah can restore them to God, they will be in the sweet spot. However, Jotham provides another statement of condition with an immediate conclusion, “And if else, goes fire from Abimelech, and devours masters Shechem and Beth Millo.”

Those who accept the false worship of a return to law observance under their false Messiah will be devoured through it. Likewise, “And goes fire from masters Shechem, and from Beth Millo, and devours Abimelech.” There will be destruction in both directions as the true nature of their wickedness in rejecting Christ is made manifest.

Understanding this, verse 21 finished with, “And escaped, Jotham, and fled, and went Beer-ward, and dwelt there, from face Abimelech his brother.”

The meaning is clear. Jotham (Yehovah is Upright, picturing the decision of the Lord in appointing Jesus as the true Messiah), who is representative of that state in the tribulation period, is removed from those who return to law worship.

Beer is a picture of where the Spirit issues from, which is not where the law is observed. Abimelech, the one who rejects Christ and returns to the law in the end times, has no access to God’s approval because he has no access to the Spirit of God. Those who follow him will be, with him, separated forever from God.

The passage we have looked at, which began in Judges 9:1, is a brilliant way of restating that which has already been clearly revealed. By going back to the seventy sevens of Daniel, it confirms other typology that reveals the ineffective nature of the law to bring about salvation.

Rather, it is a complete hindrance to a proper relationship with God. Daniel 9 is so precise that the timing of the coming Messiah is clearly presented. And yet, it then speaks of the Messiah being cut off (dying) and of false worship being instituted in the temple in Jerusalem.

If that is the case, then it means that there was something Israel missed about the coming of their Messiah. Now, after all of the amazingly clear typology of human history since Israel’s rejection of Jesus seen since the beginning of Judges, this recap of the time of the law after the Babylonian exile beautifully shows them what they have missed: Jesus.

It is Jesus’ work in defeating the power of the law that brought about the gospel, pictured by Gideon. Thus, there was no need to use that name here. In fact, it would have damaged the typology.

The seventy sevens of Daniel are not about the gospel, but about Israel’s relationship with God under the law, first leading to Jesus and then closing with a final seven that must be worked through in order for them to come to Jesus. Those who reject this reject a right relationship with God.

The point for those who have received Jesus should then be clear. Our relationship is not ever to be based on our works before God, except those done in faith. If we spend our time attempting to merit God’s favor through works, then we are not working in faith.

But if our works spring from our faith, no matter what they are, they will be rewarded by God. Paul clearly explains that to us in Romans 14:23 where he says, “whatever is not from faith is sin.” The best part of our failing in this regard is that because of Christ we are not imputed sin.

For those who fail to come to God through Christ, unfortunately, they remain under the curse of the law. Time and time again, the same thing is being revealed to us in new and exciting ways. But the point isn’t just to be excited. It is to ensure that we get it.

God has done the hard work. He has secured our salvation. And the reason why we needed it in the first place is because we put ourselves ahead of Him. We believed the devil that said we could be like God. We broke God’s law. And we were separated from Him.

Going through the Bible reveals a continuous reminder that law condemns, but God’s grace saves. Therefore, let us cling to the grace of God that is found in Jesus Christ our Lord. In this, we will always and forever remain in the sweet spot of His loving favor.

Closing Verse: “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ ¹¹ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ ¹² Yet the law is not of faith, but ‘the man who does them shall live by them.’” Galatians 3:10-12

Next Week: Judges 9:22-45 He’s a wreck. If you check’m, this you will see… (Abimelech, King of Shechem, Part III) (29^th Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Abimelech, King of Shechem, Part II

“Now therefore, if you have acted in truth and sincerity
In making Abimelech king
And if you have dealt well with Jerubbaal and his house
And have done to him as he deserves (if you have done this thing)

For my father fought for you, risked his life
And delivered you out of the hand of Midian (See,
———-here is a picture of it on my phone)
But you have risen up against my father’s house this day
And killed his seventy sons on one stone

And made Abimelech, the son of his female servant
———-him and not another
King over the men of Shechem, because he is your brother

If then you have acted in truth and sincerity
With Jerubbaal and with his house this day
Then rejoice in Abimelech
And let him also rejoice in you, if it will be that way

But if not, let fire come from Abimelech and devour
The men of Shechem and Beth Millo (sending them to heck)
And let fire come from the men of Shechem
And from Beth Millo and devour Abimelech!

And Jotham ran away and fled, he and none other
And he went to Beer and dwelt there, for fear of Abimelech
———-his brother

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹⁶ “Now therefore, if you have acted in truth and sincerity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him as he deserves— ¹⁷ for my father fought for you, risked his life, and delivered you out of the hand of Midian; ¹⁸ but you have risen up against my father’s house this day, and killed his seventy sons on one stone, and made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother— ¹⁹ if then you have acted in truth and sincerity with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you. ²⁰ But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!” ²¹ And Jotham ran away and fled; and he went to Beer and dwelt there, for fear of Abimelech his brother.

 

 

Wow! Artwork by Douglas Kallerson.

Judges 9:1-15
Abimelech King of Shechem, Part I

(Typed 8 January 2024) The words of the passage today include a parable by Jotham to the people of Shechem. He uses metaphor to convey his thoughts, comparing trees to people. Unlike today, growing up in the seventies brought interesting music to our ears.

Starting in the mid to late 60s, bands began to introduce complicated tapestries of music mixed with stories. Albums like “Tommy” and “Quadrophenia” by the Who made thematic presentations that covered entire albums.

One band, Rush, employed this style. One of their albums, “Hemispheres,” debuted in 1978 containing only four songs. Two of these songs divided into separate sections, often played separately, but one of the stand-alone songs was called “The Trees.”

The song is similar enough to what Jotham proclaims here in Judges that I immediately wondered if Rush got their inspiration for it from this passage. There is nothing to substantiate this, but it seems logical to me that Neil Peart, who wrote the lyrics, may have had some memory of Jotham’s words and formed the song from that.

I bring this up because years ago when I started to preach, I said to myself that if I ever did a sermon on Judges 9, their song would be a part of my analysis of Jotham’s parable. Well, here we are, and there you go.

Text Verse: “But I am like a green olive tree in the house of God;
I trust in the mercy of God forever and ever.
⁹ I will praise You forever,
Because You have done it;
And in the presence of Your saints
I will wait on Your name, for it is good.” Psalm 52:8, 9

John Lange says the following regarding Jotham’s parable –

“The parable belongs to the most remarkable productions of Israelitish life, not only on account of its political significance, but also for what may be called its literary character. Fable and so-called apologue are of oriental, non-Israelitish, as also non-Grecian, origin. They spring from a pantheism in which trees and animals furnished symbols for expressing the popular ideas. Although rooted in the religious vivification of nature, their employment was nevertheless brought to maturity by the pressure of social necessities. … They furnished the people with individual consolation against general misery. In their original appearance among the Greeks also, they fail not to exhibit this character. In the same way, Jotham speaks to the tyrants of Shechem in this popular language, which all understand. He does not speak like a prophet, for he is none, and Baal has stopped the ears of his auditors. He does not even speak of the power and mighty deeds of Jehovah, from whom his own name is derived. He speaks of “Elohim” and his retributions—of the Deity in the general sense in which the heathen also acknowledge him. He speaks altogether in their language, popularly, with popular wisdom.”

I disagree with his thoughts on such words being non-Israelitish and non-Grecian in origin. Rather, such parables are a part of the universal conscience instilled in us by God. Cultures all around the world use such thoughts, even if the form is different.

It is true that many of these cultures are pantheistic. But that is not the intent here. However, Lange is right that Jotham doesn’t refer to Yehovah at all. Rather, he uses the general term for God (or gods), elohim. And not only that, but he does it without any preceding article to indicate a right relationship with Him.

Rather, he uses a general term that could as easily be translated as gods as it can be God. In fact, some scholars and translations use the general “gods.” The entire passage is devoid of a close and personal connection to the Lord with the exception of the name Jotham.

Let’s get into it! Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Seventy Sons of Jerubbaal (verses 1-6)

The narrative of the life of Gideon ended in the previous chapter. Only one of his many sons was named. It is the Bible’s standard way of introducing a new figure into the narrative. The account closed out, saying –

“Then Jerubbaal the son of Joash went and dwelt in his own house. ³⁰ Gideon had seventy sons who were his own offspring, for he had many wives. ³¹ And his concubine who was in Shechem also bore him a son, whose name he called Abimelech. ³² Now Gideon the son of Joash died at a good old age, and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.

³³ So it was, as soon as Gideon was dead, that the children of Israel again played the harlot with the Baals, and made Baal-Berith their god. ³⁴ Thus the children of Israel did not remember the Lord their God, who had delivered them from the hands of all their enemies on every side; ³⁵ nor did they show kindness to the house of Jerubbaal (Gideon) in accordance with the good he had done for Israel.” Judges 8:29-35

Then Abimelech the son of Jerubbaal went to Shechem,

vayelekh avimelekh ben yerubaal shekhemah – “And went Abimelech son Jerubbaal Shechem-ward.” The narrative picks up immediately with the one named son of those closing words. The only other named son to this point was Jether who was recorded in Judges 8:20.

Abimelech means My Father is King, Father of a King, Father is King, Father Reigns, etc. It can even mean Desired Counsel. The exact one of these is to be determined from the surrounding context.

Jerubbaal means Let Baal Strive. The name is used nine times in this chapter while the name Gideon is never used. It reminds us of the act that established his judgeship in the first place –

“But Joash said to all who stood against him, ‘Would you plead for Baal? Would you save him? Let the one who would plead for him be put to death by morning! If he is a god, let him plead for himself, because his altar has been torn down!’ ³² Therefore on that day he called him Jerubbaal, saying, ‘Let Baal plead against him, because he has torn down his altar.’” Judges 6:31, 32

Shechem is in the tribal inheritance of Ephraim. Of the name Shechem, Cambridge says, “The town lies on the watershed (1870 ft.) between the Mediterranean and the Jordan basins, hence perhaps its name, shoulder.”

Shechem means Shoulder. However, that comes from shakam signifying to incline, as inclining the shoulder to a burden. Hence, it is normally translated as to rise or start early. Abarim defines Shechem as “[Having a Sense of] Responsibility.”

Of Abimelech, it next says he went…

^{1 (con’t)} to his mother’s brothers,

el akhe imo – “unto brothers his mother.” This means that Abimelech went into the inheritance of Ephraim to his relatives of that tribe. He was related to them through his mother even though his father, Gideon, was of Manasseh. Next…

^{1 (con’t)} and spoke with them and with all the family of the house of his mother’s father, saying,

vaydaber alehem v’el kal mishpath beith avi imo l’mor – “and spoke unto them and unto all family house father his mother, to say…” It is good to remember that his name, Abimelech, was not given by his father. Rather, the text read vayasem eth shemo avimelekh – “And he set his name: Abimelech.”

As there was no change in subject after stating that he was the concubine’s son, this indicates that it was not Gideon who gave this name. Rather, Abimelech set this name upon himself. Therefore, he claimed a title as much as giving himself a name.

As such, it indicates he is planning a conspiracy or conspiring to assume authority and is doing so with his family members of a different tribe (Ephraim) than that of all of his brothers of Manasseh. However, the record already said –

“Then the men of Israel said to Gideon, ‘Rule over us, both you and your son, and your grandson also; for you have delivered us from the hand of Midian.’
²³ But Gideon said to them, ‘I will not rule over you, nor shall my son rule over you; the Lord shall rule over you.’” Judges 8:22, 23

There was no line of succession given. But Abimelech, disregarding this, is obviously claiming that he will, in fact, succeed Gideon. It would explain why he has set a new name upon himself As such, he says…

² “Please speak in the hearing of all the men of Shechem:

Rather: daberu na b’azne khal baale sh’khem – “Speak, I pray, in ears all masters Shechem.” Using the word baal, master, lord, husband, etc., is intentional. It is a term that will be used sixteen times in this chapter. Abimelech is talking to his mother’s brothers and is asking for the leaders of each household to determine a matter…

^{2 (con’t)} ‘Which is better for you, that all seventy of the sons of Jerubbaal reign over you, or that one reign over you?’

Following the blunder of the KJV, the NKJV continues to obscure the intent of the passage: mah tov lakhem hamshol bakhem shivim ish kol bene yerubaal im m’shol bakhem ish ekhad – “What good to you: ‘Ruling in you seventy man all sons Jerubbaal, if ruling in you man one?’”

The word used is mashal, to rule, not malakh, to reign. As noted previously, Solomon reigned (malakh – as in 1 Kings 1:35) over Israel, but he ruled (mashal) “over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt” (1 Kings 4:21).

The word mashal, rule, is never used concerning Saul, the first king of Israel. Rather, each time it is said that he reigned (malakh). There is minimal overlap between the two words because they signify two different things.

The word mashal, rule, is used twice in this chapter, and both are in this verse. The word malakh is used seven times. These are the only uses of the word in all of Judges when referring to a person of Israel.

Abimelech sets before his brothers a false proposition. Gideon had already said that the Lord would rule over Israel. Nothing was said about any of his sons ruling, not seventy, not one. However, it can be inferred that the ephod that Gideon made and set up in Ophrah conferred upon the house a sense of authority it was never intended to grant.

Thus, it became the snare by which this plot would be brought to fruition. As it said –

“Then Gideon made it into an ephod and set it up in his city, Ophrah. And all Israel played the harlot with it there. It became a snare to Gideon and to his house.” Judges 8:27

Also note that Abimelech calls his father Jerubbaal, not Gideon. Gideon is the one who contended with Baal, the same as the name, Baal, used in this account. It provides a reason for calling the men of this town baale (masters) rather than anshe (men). Abimelech is setting the tone of the coming events through his careful selection of words: rule, masters/men, seventy/one, etc.

Of the number seventy, Bullinger says it “is another combination of two of the perfect numbers, seven and ten. … As compared with the sum of two numbers, the product exhibits the significance of each in an intensified form. Hence 7 x 10 signifies perfect spiritual order carried out with all spiritual power and significance. Both spirit and order are greatly emphasised.” Next, he says…

^{2 (con’t)} Remember that I am your own flesh and bone.”

There is an emphasis in the words: uzkhartem ki atsmekhem uvsarkhem ani – “And remember for your bone and your flesh, I.” Abimelech sets a contrast between the seventy sons of Jerubbaal and himself. “They are of Manasseh while I am of Ephraim. They are not your kin while I am your bone and your flesh. Which is better to rule over you?” The words are deceptive and manipulative. However…

³ And his mother’s brothers spoke all these words concerning him in the hearing of all the men of Shechem;

vaydaberu akhe imo alav b’azne kal baale sh’khem – “And spoke, brothers his mother, upon him, in hearing all masters Shechem.” The clause carefully repeats the words of Abimelech. As he requested, so they performed.

There is no indication either way whether they knew that Gideon had said the Lord would rule over them. Despite this, the next words indicate that they were swayed to accept his false claim concerning the matter…

^3 (con’t) and their heart was inclined to follow Abimelech, for they said, “He is our brother.”

They repeat the emphasis spoken to them: vayet libam akare avimelekh ki amru akhinu hu – “And stretched their heart after Abimelech, for said, ‘Our brother, he.” The word heart, being singular, shows that the masters of Shechem were united in intent and purpose. There was no dissension among them.

They saw an opportunity for a member of their own tribe to rule as king, and that would mean their city, from which he hailed, would be the king’s seat. As such…

⁴ So they gave him seventy shekels of silver from the temple of Baal-Berith,

vayitnu lo shivim keseph mibeith baal berith – “And gave to him seventy silver from temple Baal-Berith.” Judges 8:33 said –

“So it was, as soon as Gideon was dead, that the children of Israel again played the harlot with the Baals, and made Baal-Berith their god.”

Although it doesn’t say how long after Gideon’s death these events took place, it could not have been long. Abimelech is attempting to seize a power and authority that doesn’t even exist.

Unless the sons of Gideon openly made a pact of continued rule among themselves, of which the text says nothing, then Israel would have quickly known that there was currently no leader. And yet, Abimelech was able to secure money from the house of Baal-Berith that didn’t exist until, or only became operational again, after Gideon’s death.

Or it could be that the name Baal-Berith is derived from what occurs in this account along with what has already happened at this same location. In Genesis 18, the Lord made a vow to Abram in this location –

“Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.
⁷ Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.’ And there he built an altar to the Lord, who had appeared to him.” Genesis 18:6, 7

Likewise, Jacob also built an altar here –

“Then Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before the city. ¹⁹ And he bought the parcel of land, where he had pitched his tent, from the children of Hamor, Shechem’s father, for one hundred pieces of money. ²⁰ Then he erected an altar there and called it El Elohe Israel.” Genesis 33:18-20

Also, in Joshua 24, it said –

“So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem.
Then Joshua wrote these words in the Book of the Law of God. And he took a large stone, and set it up there under the oak that was by the sanctuary of the Lord. ²⁷ And Joshua said to all the people, ‘Behold, this stone shall be a witness to us, for it has heard all the words of the Lord which He spoke to us. It shall therefore be a witness to you, lest you deny your God.’” Joshua 24:25-27

The name Baal-Berith means Master of the Covenant(s). The word Covenant is singular, but Jones’ Dictionary concludes that this construction is better-rendered plural. Thus, the name Baal-Berith, if rightly translated in the plural, might indicate the covenants that took place at this location, inclusive of the one coming in the next verses.

If so, and this seems likely, then Matthew Poole appears to be correct in saying –

“This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.”

^4 (con’t) with which Abimelech hired worthless and reckless men; and they followed him.

Literally: vayiskor bahem avimelekh anashim reqim uphkhozim vayelkhu akharav – “And hired in them, Abimelech, men empties and bubblings.” Abimelech hired men who were completely useless to society.

The first word used to describe them is req, an adjective meaning empty, and coming from ruq, to pour out, and thus empty. The second word is new and rare, phakhaz. It is a verb coming from a primitive root meaning to bubble up or froth as in boiling water. Thus, it signifies to bubble.

Both words, being plural signify empties and bubblings. Thus, men who are of no substance at all. John Gill calls them men of light heads and empty brains. That is certainly a good description of them.

⁵ Then he went to his father’s house at Ophrah and killed his brothers, the seventy sons of Jerubbaal, on one stone.

It is all singular: vayavo beith abiv aphratah vayaharog eth ekhav bene yerubaal shivim ish al even ekhath – “And goes in house his father Ophrah-ward and kill his brothers, sons Jerubbaal, seventy man upon stone one.” Despite having worthless men with him, the entire bloody account is accredited to Abimelech alone. And it may be that he personally accomplished the actual execution while the others only assisted.

Either way, the seventy were all killed on one stone. The idea being conveyed is that the payment of silver was one piece per son of Jerubbaal. Silver in the Bible refers to redemption. The word even, or stone, is derived from the root of banah, to build. The name Ophrah means Of the Dust.

^5 (con’t) But Jotham the youngest son of Jerubbaal was left, because he hid himself.

vayivather yotham ben yerubaal ha’qatan ki nekhba – “And remained Jotham son Jerubbaal, the youngest, for hidden.” The same word used to describe him, ha’qaton, the youngest, was used to describe Othniel, the younger brother of Caleb.

It is likely he was the youngest son of Gideon, but even if not, it is a descriptor indicating that he was at least a younger son of his. His name comes from Yehovah and tam meaning complete, perfect, undefiled, upright, etc. Thus, his name means Yehovah is Upright, Yehovah is Perfect, or something similar. After this bloody attack…

⁶ And all the men of Shechem gathered together, all of Beth Millo,

vayeasphu khal baale sh’khem v’kal beith milo – “And gathered all masters Shechem and all Beth Millo.” The same people from Shechem who agreed to appoint Abimelech to rule over them are brought together to enact that agreement. It also now includes “all Beth Millo.”

The name comes from beith, house, and male, to fill. Thus, it means House of Filling or House of Fulness. However, the idea of filling can indicate an outcome. When a woman’s days of carrying are filled, they are completed (Genesis 25:24). When a man’s hand is filled, it means he is consecrated to a task (Exodus 28:41). When a person fills another’s words, he confirms them (1 Kings 1:14).

Therefore, the meaning may extend to House of Consecration, Affirmation, Completion, etc. As such, the name appears to be derived from the event, saying something like, “And gathered all masters Shechem and all House of Consecration.” It thus speaks of all the people who came to the ordination of their king…

^6 (con’t) and they went and made Abimelech king

vayamlikhu eth avimelekh l’melekh– “And kinged Abimelech to king.” Right off the bat, whether legal or illegal, Abimelech is the first noted king in Israel.

It is a kingship ordained by man, not by the Lord, but the terms are specific. He reigns (malakh) rather than rules (mashal) as a king (melekh). Other than Jabin, the foreign king of Judges 4, the term will be used only concerning Abimelech in Judges.

^6 (con’t) beside the terebinth tree at the pillar that was in Shechem.

The words are difficult and widely translated: im elon mutsav asher bishkhem – “with oak, standing, which in Shechem.” The word “with” means that this was the designated place for the matter to take place. At that location was the oak, a symbol of strength.

The next word, natsav, is a verb signifying to stand. The form is causative. Something was caused to stand. It therefore appears to be referring to the events of Joshua 24:27 seen earlier –

“And he took a large stone, and set it up there under the oak that was by the sanctuary of the Lord.”

As such, one can see the reason why the temple is called Baal-Berith, Master of the Covenants. It would also explain why Shechem here is called Beth Millo, House of Consecration. It is a remembrance of the events that took place in the past, including at the time of Joshua.

Listen to the trees, and they will tell you
Hear what they have to say
What is it a tree will or will not do?
And why has God created them in each way?

Some trees provide shade while others bear fruit
Some have wood for burning on a cold night
Each is made, a particular purpose to suit
Some give a painful rash, others wondrous delight

Hear what the trees have to say
Each created by the wisdom of God
They attend to our needs by night and by day
And so, His creative efforts we shall gladly laud

II. The Trees (verses 7-15)

⁷ Now when they told Jotham, he went and stood on top of Mount Gerizim, and lifted his voice and cried out. And he said to them:

vayagidu l’yotham va’yelekh vayaamod b’rosh har g’rizim vayisa qolo vayiqra vayomer lahem – “And told to Jotham, and went, and stood in head Mount Gerizim, and lifted his voice, and called, and said to them.” In hearing that they have made Abimelech king, Jotham takes action to rebuke the people.

Mount Gerazim is the mount of blessings called out according to the word of Moses from Deuteronomy 27. That was accomplished by Joshua in Joshua 8. As for calling out from the head of the mount, it is rather high, and he would not be heard by the people in Shechem from there.

However, there is no reason to assume he cared about that. If only a few people of Shechem harvesting on the mount or nearby heard, the point would be made. He is simply uttering a parable, intending it to be a prophecy and a curse over the masters of Shechem. Thus, it hardly mattered whether they all heard him or not.

Gerizim comes from the word garaz – to cut, cut up, or cut off. Being a plural word, the meaning is something like Cutters Down. It may refer to those who harvest, due to the fertility of the mountain. This is the last time it will be mentioned in Scripture.

A mountain, har, is a lot of something gathered. It is synonymous with a large but centralized group of people. As for his words, Jotham begins his discourse to the people of Shechem, saying…

^{7 (con’t)} “Listen to me, you men of Shechem,
That God may listen to you!

shimu elay baale sh’khem v’yishma alekhem elohim – “Listen unto me masters Shechem, and listens unto you God.” It cannot go without notice that the word Elohim is used eight times in this chapter. Six of those refer to the true God and two to a false god. However, the Lord (YHVH) is never mentioned.

The meaning of his words could be that if they will hearken to what he says and turn from their treachery in allying with Abimelech, God will listen to their petitions for mercy. Or it could be that he wants them to hear his words of cursing upon them just as he wants God to hear their words of proclaiming a king in Shechem.

Whatever the intent is, the substance of his parable begins with…

⁸ “The trees once went forth to anoint a king over them.

halokh halkhu ha’etsem limshoakh alehem melekh – “Going, have gone the trees to anoint over them king.” The words introduce the thought that will be continued throughout the parable. Of the entirety of it, Adam Clarke says, “This is the oldest, and without exception the best fable or apologue in the world.”

Cambridge notes, “Part of a fable of this kind, taking the form of a dispute between the trees, has been discovered in the library of Ashurbanipal.” His reign was around 631 BC in Iraq.

The intent of Jotham’s words is to introduce a sense of morality that is obviously lacking in the minds of the masters of Shechem. He wants them to consider what they have done and to realize that the path they have chosen will only lead to disaster.

As for the words, “to anoint over them king,” this tells us that even though a king had not yet been appointed over Israel, the process of anointing such a leader was not unknown to the people. With the thought of the trees, meaning the people, looking to anoint a king over them, Jotham continues…

^8 (con’t) And they said to the olive tree,
‘Reign over us!’

vayomru lazayith m’lokha alenu – “And said, to the olive, ‘Reign, you, over us!’” Some try to shove Gideon into the symbolism here, referring to his refusal to reign over the people. This may be, but because three different fruit trees are given the opportunity to reign, this seems unlikely.

Also, there is no need to make the parable into a list of specifics. If one tree is Gideon then who would the next two trees represent? Rather, Jotham is making a point about the event that took place. The only specific items to be compared are Abimelech and the thorn bush. As for the olive, it is the most noteworthy tree that surrounded Jotham.

Its fruit was, and remains, highly prized. Olives are used for eating, oil, soaps, and more. The oil is used for lighting lamps and cooking food, among other uses. The wood is prized for its beauty and can be burned for warmth. Jotham recognizes this as the finest of the trees…

⁹ But the olive tree said to them,
‘Should I cease giving my oil,
With which they honor God and men,
And go to sway over trees?’

vayomer lahem ha’zayith hekhodalti eth dishni asher bi y’khabdu elohim va’anashim v’halakhti lanua al ha’etsim – “And said to them the olive, ‘I cease my oil which in me they honor God and men, and go to wave over the trees?’”

The olive is incredulous. How could he step down from his exalted position to rule over the other trees? Through him and his oil, God is glorified, as in the burning of the priestly lamps, additions to sacrifices and offerings, etc. And through him, man is honored such as in the anointing of priests, kings, guests, and so forth.

As for the olive itself, it is a symbol of religious privilege. For example, it reflects the Spirit working through those who are included in this privilege. The olives receive their fatness from the roots. The branches receive this fatness and produce olives which are then used to put forth light before the Lord. Next…

¹⁰ “Then the trees said to the fig tree,
‘You come and reign over us!’

vayomru ha’etsim lat’enah lekhi at malkhi alenu – “And said the trees to the fig, ‘Come, you, reign over us!’” The fig is yummy, tasty, delectable, piquant, and delicious. It provides shade and it is useful for sewing coverings to hide oneself, although not very wellJ. Though maybe not as majestic as the olive, it is a remarkable specimen of God’s favor upon man.

As for the biblical significance of the fig, it does not refer to Israel the nation. That is a misinterpretation that has been passed on for eons. Rather, the fig speaks of the spiritual connection between God and man. When this was lost in the garden, they attempted, by their own works, to restore that connection through the use of fig leaves covering the disconnect, the shame of sin.

When Jesus cursed the fig, it was a parable concerning the place He was coming from and going to, the temple, which is the place where the spiritual connection with God was effected for the people. In His words, “Let no one eat fruit from you ever again” (Mark 11:14), He was indicating that the temple that served the law would never again be the source of connection to God. Instead, it would only come through Him.

¹¹ But the fig tree said to them,
‘Should I cease my sweetness and my good fruit,
And go to sway over trees?’

vatomer lahem hatenah hekhodalti mathqi v’eth t’nuvathi ha’tovah v’halkhti lanua al ha’etsim – “And said to them, the fig, ‘I cease my sweetness and my produce, the good, and go to wave over the trees?’”

The fig is hugely, even whoppingly, succulent, sweet, and satisfying. It knows this and is as incredulous as the olive. “Why should I give up on what is so marvelous to do something of less importance? Let the other trees go elsewhere for a leader!” Therefore…

¹² “Then the trees said to the vine,
‘You come and reign over us!’

vayomru ha’etsim lagephen lekhi at malokhi alenu – “And said the trees to the vine, ‘Come, you, and reign over us!” The vine bears grapes for eating and for drinking. From it comes wine that “makes glad the heart of man” (Psalm 104:15).

Without going into all of the amazing details of grapes, vineyards, and wine, suffice it to say that vineyards represent the cultural side of humanity. There are various vineyards that represent various cultures. Vineyards produce grapes, or cultural expressions, and these are mixed together through a mashing process to produce wine.

In the Bible, wine symbolizes the merging together of these expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning is occurring, and an intended result is realized.

Solomon uses wine in Proverbs 9 as a result of the workings of Wisdom. It is as if we are “seeing wisdom as wine drawn from the grapes of observations and deductions” (Abarim). Wine then represents our reasoning and that which will change our minds. A perfect example of this is found in Jesus’ words of Matthew 9 –

“Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17

Jesus was speaking of the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two are incompatible. Only if one put the new wine into the new wineskin and received the new wine would the mind be changed.

Likewise, in His first miracle, Jesus changed water into wine. He did it with water in jars used for purification. This was what was used to wash with. It wasn’t intended to be drunk. But in one stroke, He changed the water to wine, and thus the function of the jar and the applicability of its contents.

Understanding this, the vine itself is the basic expression of a thing. Jerusalem is equated to an outcast vine in Ezekiel 15. It was only good to be burned. The expression of Judah was supposed to reveal God, but it was worthless and revealed nothing of value.

Jesus, however, says He is the true vine in John 15. He is the true expression of God. His branches, His people, come forth from Him as an expression of Himself to bear fruit in that state in which they exist.

¹³ But the vine said to them,
‘Should I cease my new wine,
Which cheers both God and men,
And go to sway over trees?’

vatomer lahem ha’gephen hekhodalti eth tiroshi ha’sameakh elohim va’anashim v’halakhti lanua al ha’etsim – “And said to them, the vine, ‘I cease my sweet-wine, the rejoicer God and men, and go to wave over the trees?’” Another note of incredulity! The vine serves a marvelous purpose that can’t be set aside to do something so base and pointless as to lead the trees. Thus…

¹⁴ “Then all the trees said to the bramble,
‘You come and reign over us!’

vayomru khal ha’etsim el ha’atad lekh atah malakh alenu – “And said all the trees unto the buckthorn, ‘Come, you, reign over us.’” The atad, or buckthorn, is painful but otherwise mostly useless. Gesenius identifies it as the southern buckthorn or “Christ’s thorn.”

Outside of being used as the name of a place in Genesis 50, the only other use of this word is in Psalm 58 –

“Before your pots can feel the burning thorns [atad],
He shall take them away as with a whirlwind,
As in His living and burning wrath.” Psalm 58:9

This perfectly pointless and poignantly painful tree responds…

¹⁵ And the bramble said to the trees,
‘If in truth you anoint me as king over you,
Then come and take shelter in my shade;

vayomer ha’atad el ha’etsim im b’emeth atem moshkhim othi l’melekh alekhem bou khasu b’tsili – “And said, the buckthorn unto the trees, ‘If in truth you anoint me to king over you, come shelter in my shade.’” Of this, John Lange gives the sense –

“There lies in this the sharpest censure for the trees. The thorn-bush itself can scarcely believe that its election as king is honestly meant (בֶּאֱמֶת). Equally striking is it, that Jotham makes the thorn-bush speak of the trees as wishing to ‘anoint’ him. Anoint with what? With oil. But the ‘oil tree’ has already refused to be king over such subjects! The idea is: they anoint with oil, the symbol of peace, while they have murder and the opposite of peace in their hearts.—The thorn-bush declares his readiness to give them all he has. They are at liberty to shelter themselves in his shadow. But he gives no protection against the sun, and his branches are full of thorns.”

Their chosen king is worthless, he will be painful, and he is already suspicious of those who have appointed him over them. It is a recipe for disaster. He even says as much to them…

*^15 (fin) But if not, let fire come out of the bramble
And devour the cedars of Lebanon!’

v’im ayin tetse esh min ha’atad v’tokhal eth arze ha’l’vanon – “And if not, go out fire from the bramble and devour cedars the Lebanon.” The cedar, or erez, ultimately comes from a word signifying firm or strong.

The cedars of Lebanon are referred to many times in Scripture. They denote strength and firmness. When equated to a person or a nation, it refers to one that is great and mighty. In Ezekiel 17, Zedekiah, king of Judah, is equated to a sprig taken from a cedar of Lebanon. Assyria is equated to a cedar in Lebanon in Ezekiel 31.

Jotham’s words mean that this vile buckthorn, Abimelech, would ignite a fire as rapidly burning thorns will do, and it would consume even the mightiest and most esteemed who chose him as king.

As for Lebanon, it is used as a picture of works under the law. It comes from the verb lavan, to be white. That is identical to the noun lavan, or brick, because bricks turn white when fired. That word carries the connotation of works because bricks imply the work of man as opposed to stone which is created by God.

With this verse complete, we must end for the day. The rest of the verses will come next week. Adam Clarke sums up the parable of Jotham, saying –

“The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside.”

He is correct in this. It is seen in our nation today. The most perverted and worthless man imaginable is rushing our nation to the brink of disaster in every possible way he can conjure up. But this has been seen throughout history. A mere corporal, a vile and senseless man, brought the nation of Germany to the brink of total destruction.

It is important for us to choose leaders well, but we shouldn’t trust them to bring us anything other than temporary peace and prosperity. In the end, the only One we can truly put our hope in is Jesus. Anything or anyone else will lead us to a sad state of futility. Let us hold fast to our Lord who alone is worthy of our hope, love, and devotion.

Closing Verse: “It is better to trust in the Lord
Than to put confidence in man.” Psalm 118:8

Next Week: Judges 9:16-21 Detailing every speck, As we trek ‘em. Yes, so we do… (Abimelech, King of Shechem, Part II) (29^th Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Abimelech King of Shechem, Part I

Then Abimelech the son of Jerubbaal
Went to Shechem, to his mother’s brothers
And spoke with them and with all the family
Of the house of his mother’s father, sharing his druthers

Saying, “Please speak in the hearing of all the men of Shechem
‘Which is better for you, that all seventy (them or me alone)
Of the sons of Jerubbaal reign over you, or that one
———-reign over you?
Remember that I am your own flesh and bone

And his mother’s brothers spoke all these words
Concerning him in the hearing of all Shechem’s men
And their heart was inclined to follow Abimelech
For they said, “He is our brother, that’s settles it then

So they gave him seventy shekels of silver
From the temple of Baal-Berith
With which Abimelech hired worthless and reckless men
And they followed him down the street

Then he went to his father’s house at Ophrah
———and killed his brothers
The seventy sons of Jerubbaal, on one stone
But Jotham the youngest son of Jerubbaal was left
Because he hid himself, hiding all alone

And all the men of Shechem gathered together
All of Beth Millo, and they went (GPS could trek ‘em)
And made Abimelech king beside the terebinth tree
At the pillar that was in Shechem

Now when they told Jotham
He went and stood, but not just lingering about
On top of Mount Gerizim
And lifted his voice and cried out

And he said to them:
“Listen to me, you men of Shechem
That God may listen to you!
Check out my words, yes be sure to check ‘em

“Going, have gone the trees to anoint over them king.”
“And said, to the olive, ‘Reign, you, over us!’”
“And said to them the olive,
‘I cease my oil which in me they honor God and men, and go to wave over the trees?’”
“And said the trees to the fig,
‘Come, you, reign over us!’”
“And said to them, the fig,
‘I cease my sweetness and my produce, the good, and go to wave over the trees?’”
“And said the trees to the vine,
‘Come, you, and reign over us!
“And said to them, the vine,
‘I cease my sweet-wine, the rejoicer God and men, and go to wave over the trees?’”
“And said all the trees unto the buckthorn,
‘Come, you, reign over us.’”
“And said, the buckthorn unto the trees,
‘If in truth you anoint me to king over you, come shelter in my shade.’”
“And if not, go out fire from the bramble and devour cedars the Lebanon.”

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

Then Abimelech the son of Jerubbaal went to Shechem, to his mother’s brothers, and spoke with them and with all the family of the house of his mother’s father, saying, ² “Please speak in the hearing of all the men of Shechem: ‘Which is better for you, that all seventy of the sons of Jerubbaal reign over you, or that one reign over you?’ Remember that I am your own flesh and bone.”

³ And his mother’s brothers spoke all these words concerning him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, “He is our brother.” ⁴ So they gave him seventy shekels of silver from the temple of Baal-Berith, with which Abimelech hired worthless and reckless men; and they followed him. ⁵ Then he went to his father’s house at Ophrah and killed his brothers, the seventy sons of Jerubbaal, on one stone. But Jotham the youngest son of Jerubbaal was left, because he hid himself. ⁶ And all the men of Shechem gathered together, all of Beth Millo, and they went and made Abimelech king beside the terebinth tree at the pillar that was in Shechem.

⁷ Now when they told Jotham, he went and stood on top of Mount Gerizim, and lifted his voice and cried out. And he said to them:

“Listen to me, you men of Shechem,
That God may listen 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 But the olive tree said to them,
‘Should I cease giving my oil,
With which they honor God and men,
And go to sway over trees?’

¹⁰ “Then the trees said to the fig tree,
‘You come and reign over us!’
¹¹ But the fig tree said to them,
‘Should I cease my sweetness and my good fruit,
And go to sway over trees?’

¹² “Then the trees said to the vine,
‘You come and reign over us!’
¹³ But the vine said to them,
‘Should I cease my new wine,
Which cheers both God and men,
And go to sway over trees?’

¹⁴ “Then all the trees said to the bramble,
‘You come and reign over us!’
¹⁵ And the bramble said to the trees,
‘If in truth you anoint me as king over you,
Then come and take shelter in my shade;
But if not, let fire come out of the bramble
And devour the cedars of Lebanon!’

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 8:22-35

Gideon, Judge of Israel, Part X

(Typed 1 January 2024) The words of Gideon in these verses are also reflective of the great moral character of a person in American history. Gideon knew that ruling as a king was not appropriate and that the Lord alone should rule over Israel. That is a great mark of the man. He had the chance to grab and hold power, not only for himself but for his descendants after him. And yet, he turned it down.

George Washington was such a man. An excerpt from the Heritage Foundation article “The Man Who Would Not Be King” by Matthew Spalding, Ph.D. is quoted –

“As our first president, he set the precedents that define what it means to be a constitutional executive: strong and energetic, aware of the limits of authority but guarding the prerogatives of office. The vast powers of the presidency, as one Convention delegate wrote, would not have been made as great had not many of the members cast their eyes towards General Washington as president; and shaped their ideas of the powers to be given to a president by their opinions of his virtue.

“And the key ingredient in all of these things was moral character, something that Washington took very seriously and which gave to his decision-making a deeply prudential quality and to his authority an unmatched magnanimity. ‘His integrity was pure, his justice the most inflexible I have ever known, no motives of interest or consanguinity, of friendship or hatred, being able to bias his decision,’ Jefferson later observed. ‘He was, indeed, in every sense of the words, a wise, a good, and a great man.’

“It is no coincidence, then, that Washington’s most important legacy comes during moments of temptation, when the lure of power was before him. Twice during the Revolution, in 1776 and again in 1777 when Congress was forced to abandon Philadelphia in the face of advancing British troops, Gen. Washington was granted virtually unlimited powers to maintain the war effort and preserve civil society, powers not unlike those assumed in an earlier era by Roman dictators. He shouldered the responsibility but gave the authority back as soon as possible.

“After the war, there were calls for Washington to claim formal political power. Indeed, seven months after the victory at Yorktown, one of his officers suggested what many thought only reasonable in the context of the 18th century: that America should establish a monarchy and that Washington should become king. A shocked Washington immediately rejected the offer out of hand as both inappropriate and dishonorable, and demanded the topic never be raised again.”

How unlike so many today who can think of nothing but grabbing and holding onto power at any cost.

Text Verse: “Blessed are the meek,
For they shall inherit the earth.” Matthew 5:5

Throughout the Bible, the idea of meekness and humility in man is seen to be pleasing to the Lord. The arrogant, the proud, the haughty, the boasters, and other such people are seen as offensive to Him.

This truly reveals the greatness of God in His moral character. A god of our own making will inevitably be completely different than from how God is revealed in the Bible.

This is so foreign to our human understanding of greatness, that when Jesus came in absolute humility and submission to the will of His father, and even to those He created, the world at large rejected Him outright.

Gideon started out humble, acknowledging his insignificance, and even after doing great things, he remained humble. This is the message of the gospel as well.

It is the greatest message in the world because it is the saving message of Jesus. Nothing can be added to it without tainting it. It is simple, filled with humility in what it says about Jesus dying for our sins, and it expects a humble response that recognizes faith alone, apart from any personal merit.

Seeing the life of Gideon as a reflection of the gospel is a marvelous part of God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Thus Midian Was Subdued (verses 22-28)

²² Then the men of Israel said to Gideon, “Rule over us, both you and your son, and your grandson also;

vayomru ish Yisrael el gidon m’shal banu gam atah gam binkha gam ben b’nekha – “And said man Israel unto Gideon, ‘Rule in us, also you, also your son, also son your son.” With the victory over Midian secured, the men of Israel have excitedly agreed among themselves that they desire Gideon to rule over them.

Most commentators claim that they are calling for a kingship that would begin with Gideon and extend to his progeny after him. But this is not necessarily the case. The word used is mashal, to rule, not malakh, to reign.

Solomon reigned (malakh – as in 1 Kings 1:35) over Israel, but he ruled (mashal) “over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt” (1 Kings 4:21). The word mashal, rule, is never used concerning Saul, the first king of Israel. Rather, each time it is said that he reigned (malakh).

There is minimal overlap between the two words because they signify two different things. Having said that, the word malakh is used seven times in Judges 9 concerning Gideon’s son Abimelech. These are the only uses of the word in all of Judges when referring to a person of Israel.

As for Gideon, his name means Cutter. He has thus far pictured the gospel. Now, the men of Israel have asked him to rule, saying…

^{22 (con’t)} for you have delivered us from the hand of Midian.”

ki hovoshatnu miyad midyan – “for you have saved us from hand Midian.” The people ascribed the salvation to Gideon when it was the Lord who selected Gideon, encouraged him in his state of weakness, and instructed him in what to do, when to do it, and how to accomplish the task.

Midian means Place of Judgment. It has thus far been typical of the tribulation period. Gideon, the gospel, was the instrument by which the Lord gained the victory for Israel in the tribulation. As for the men now in Judges, it next says…

²³ But Gideon said to them, “I will not rule over you, nor shall my son rule over you; the Lord shall rule over you.”

vayomer alehem gidon lo emshol ani bakhem v’lo yimshol b’ni bakhem Yehovah yimshol bakhem – “And said unto them Gideon, ‘No ruling, I, in you; and no ruling my son, in you. Yehovah ruling in you.’” Of all of the achievements of his time as judge, this statement is the pinnacle of them all.

Gideon has deferred to the Lord, who provided the victory, to continue to be the ruler over Israel. He is turning down what almost any other person would have jumped at, knowing that such a rule by him was undeserved and would compromise the relationship that had existed between the Lord and His people.

Despite this honorable position, the very next words will lead to a blemish arising on the time of his leadership…

²⁴ Then Gideon said to them, “I would like to make a request of you,

The words contain a cohortative: vayomer alehem gidon eshalah mikem sh’elah – “And said unto them, Gideon, ‘I will ask from you an asking.’” It is like a personal imperative. Gideon has something he greatly desires. His words then carry the weight of “I have something I would really like you to do for me.”

It appears that this verse begins a short insert that will end in verse 27. At that time, the narrative will resume. With that thought, the insert continues with…

^{24 (con’t)} that each of you would give me the earrings from his plunder.”

It is incorrect: utnu li ish nezem shlalo – “Giving to me, man, earring his spoil.” He asks for each man to give an earring (sg.) from his plunder.

As for the word nezem, it simply signifies a ring. It may be an earring or a nose ring. The reason for the request is explained by the narrator…

^{24 (con’t)} For they had golden earrings, because they were Ishmaelites.

ki nizme zahav lahem ki yishmelim hem – “For earrings gold to them, for Ishmaelites, they.” This explains why the translation is earring rather than nose ring. The earring was an identifying mark of the Ishmaelites. It is the fact that they are gold, however, that drives the request. As will be seen, he is using an earring from each man as a multiplier.

Ishmael means God Hears. Instead of calling them Midianites, who descend from Abraham by his wife Keturah, they are here called Ishmaelites who descend from Abraham by his concubine Hagar. The interchanging of the names is necessary for typology, but it has already been seen that the terms indicate a mixture of people –

“So Judah said to his brothers, ‘What profit is there if we kill our brother and conceal his blood? ²⁷ Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother and our flesh.’ And his brothers listened. ²⁸ Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.’” Genesis 37:26-28

As for the request, just as collecting insurance fees is a little leading to a lot, Gideon knows no one will turn down his simple request. Therefore, he will accumulate a great amount of wealth…

²⁵ So they answered, “We will gladly give them.”

The response is excited and very willing: vayomru naton niten – “And said, giving, will give.” The men were more than happy to oblige. Gideon had led them, there were innumerable enemies defeated, and each man’s spoil would have been great. Therefore, a single gold earring was an insignificant offering for their heroic leader.

^{25 (con’t)} And they spread out a garment, and each man threw into it the earrings from his plunder.

Rather: vayipr’su eth ha’simlah vayashliku shamah ish nezem shlalo – “And spread the garment, and cast there, man, earring his plunder.” The definite article before garment would normally speak of a particular garment, but none is specified. Probably for this reason, the Greek translation says that Gideon spread out his garment.

From there, it again refers to the earring in the singular. The sense, then, is that each man cast only one earring into the plunder. Despite this, the amount really added up…

²⁶ Now the weight of the gold earrings that he requested was one thousand seven hundred shekels of gold,

v’hi mishqal nizme ha’zahav asher shaal eleph ushba meoth zahav – “And was weight earrings the gold which asked thousand and seven hundreds gold.” This is a large amount of gold, signifying the great number of those slain. It is reckoned by scholars as around 50-75 pounds of gold.

The general thought is that each weighed about one-half a shekel and, thus there were about 3400 dead. This is incorrect. As noted, the Hebrew says, “earring his plunder.” Thus, if each man gave one earring and each collected many, then the extent of the slaughter is more strikingly realized.

As for the number, it is a multiple of 17 and 10s. Bullinger is careful to describe seventeen, saying –

Seventeen stands out very prominently as a significant number. It is not a multiple of any other number, and therefore it has no factors. Hence it is called one of the prime (or indivisible) numbers. What is more, it is the seventh in the list of the prime numbers.

The series runs 1, 3, 5, 7, 11, 13, 17, etc. Thirteen, it will be noted, is also a prime number, and is therefore important; but it is the sixth of the series: hence it partakes of the significance of the number 6, and is indeed an intensified expression of it.

In like manner seventeen being the seventh of the series, it partakes of and intensifies the significance of the number seven. Indeed, it is the combination or sum of two perfect numbers—seven and ten—seven being the number of spiritual perfection, and ten of ordinal perfection.

Contrasted together the significance of these two numbers is clear; and when united in the number seventeen we have a union of their respective meanings, viz., spiritual perfection, plus ordinal perfection, or the perfection of spiritual order.

Of the number ten, Bullinger also says, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

As for Gideon’s booty, it next says…

^{26 (con’t)} besides the crescent ornaments, pendants, and purple robes which were on the kings of Midian, and besides the chains that were around their camels’ necks.

l’bad min ha’saharonim v’hantipoth u-bigde ha’argaman se’al malkhe midyan u-l’bad min ha’anaqoth asher b’tsavare g’malehem – “to exception from the round-ornaments, and the drop-ornaments, and garment the purple upon kings Midian, and to exception from the necklaces which in necks their camels.”

There are two new words. The first is netiphah, a word coming from nataph, to drop or drip but also to prophecy via inspiration. Thus, it would signify a drop-ornament, meaning an eardrop or a pendant. The second is anaq, a necklace.

The round-ornaments were first noted in Judges 8:21. They were either round or crescent-shaped ornaments that adorned the camels’ necks. The eardrops or pendants would have been worn by the men in addition to the gold earrings already noted.

The purple garments might be those of the kings and princes who were over the various tribes. Finally, the necklaces of the camels may have been to hold the round ornaments, or there may have been other chains beside them. All in all, the amount of spoil obtained by Gideon was exceptional. Next, it says…

²⁷ Then Gideon made it into an ephod and set it up in his city, Ophrah.

vayaas oto gidon l’ephod vayatseg oto b’iro b’aphrah – “And made it, Gideon, to ephod. And placed it in his city, in Ophrah.” The “it” appears to be referring to the gold from the earrings apart from all of the items.

Depending on what commentary you read, the opinions on this act range from scathing indictment of apostasy to an acceptable dedication to the Lord, or even some sort of noble acknowledgment of the Lord’s provision.

The idea of this being intended as an object of idolatry is nuts. Gideon just said, “I will not rule over you, nor shall my son rule over you; the LORD shall rule over you.” That was immediately followed by his request for the earrings. And those, along with the other items, are said to be made into an ephod.

It is obvious from the immediate sequence of events that he intended that this was to be a symbolic reminder that the Lord is the Ruler over Israel. The ephod was the garment worn by the high priest as described in Exodus 28.

It is the part of the priestly garment that covers the chest in front and the upper back. It may be the part of the garments described in Revelation 1 in John’s vision of the Lord Jesus –

“Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, ¹³ and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.” Revelation 1:12, 13

This ephod is thus Gideon’s acknowledgment of the Lord’s dual role as ruler and priestly leader of the people. That is a concept not really grasped nor fully considered in Israel until a prophecy by Zechariah concerning the coming Messiah –

“Then speak to him, saying, ‘Thus says the Lord of hosts, saying:
‘Behold, the Man whose name is the BRANCH!
From His place He shall branch out,
And He shall build the temple of the Lord;
¹³ Yes, He shall build the temple of the Lord.
He shall bear the glory,
And shall sit and rule [mashal] on His throne;
So He shall be a priest [consider the ephod] on His throne,
And the counsel of peace shall be between them both.’” Zechariah 6:12, 13

Ophrah means Of the Dust.

^{27 (con’t)} And all Israel played the harlot with it there.

v’yiznu kal Yisrael akharav sham – “And prostituted all Israel after it there.” Israel’s actions cannot be equated to Gideon’s intent though some try to link them. For example, the Lord directed Moses to make the serpent on the pole. It then saved the people who looked to it for healing.

However, despite the original intent, we later read this concerning the actions of King Hezekiah –

“He removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan.” 2 Kings 18:4

Because of the people’s actions, however…

^{27 (con’t)} It became a snare to Gideon and to his house.

v’hi l’gidon u-l’beitho l’moqesh – “And was to Gideon, and to his house, to snare.” The moqesh, or snare, is translated as skandalon in the Greek text. That is later used in the New Testament to indicate an offense or a stumbling block, such as –

“And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense [skandalon: stumbling block] of the cross has ceased. ¹² I could wish that those who trouble you would even cut themselves off!” Galatians 5:11, 12

The ephod, even if made with proper intentions, became a point of tripping up Gideon and his house.

²⁸ Thus Midian was subdued before the children of Israel, so that they lifted their heads no more.

vayikana midyan liphne b’ne Yisrael v’lo yasphu la’seth rosham – “And subdued Midian to faces sons Israel, and no added to lift their heads.” These words appear to be a closing bookend to the words of verse 23 which preceded the short inserted passage –

v.23 But Gideon said to them, “I will not rule over you, nor shall my son rule over you; the Lord shall rule over you.”
v.28 Thus Midian was subdued before the children of Israel, so that they lifted their heads no more.

Never again in Scripture is Midian said to come against Israel. However, in Isaiah, it notes that in the future the Midianites will return to Israel in multitudes. It is a time prophesied by Isaiah to come, not unsurprisingly, after the tribulation period –

“The multitude of camels shall cover your land,
The dromedaries of Midian and Ephah;
All those from Sheba shall come;
They shall bring gold and incense,
And they shall proclaim the praises of the Lord” Isaiah 60:6

With that, it next says…

^{28 (con’t)} And the country was quiet for forty years

vatishqot ha’arets arbaim shanah – “And rested the land forty years.” It is letter for letter the same as the corresponding words found in Judges 3:11 at the time of Othniel and Judges 5:31 at the time of Deborah.

Forty is defined by Bullinger as “a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people).”

And more, because “it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10.”

Four, “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.”

Ten has already been described. With that, the next words tell us that these forty years were…

^{28 (con’t)} in the days of Gideon.

bime gidon – “in days Gideon.” The entire remaining duration of Gideon’s life was free from any conflict, from within or without.

The Lord is your Creator and your God
To Him alone are your thanks and praises due
Throughout your life and every step you trod
The Lord alone shall rule over you

To place your hope and faith in man
Is a sad place of trust. It will never do
And if having confidence in yourself is your plan
Your thinking is certainly askew

Look to the Lord alone and accept His saving grace
In that, you can be confident in eternal happiness
Only in Him can you behold God’s face
Anything else will leave you in an eternal mess

II.  Israel Again Played the Harlot (verses 29-35)

²⁹ Then Jerubbaal the son of Joash went and dwelt in his own house.

Maybe a little more poetically: vayelekh yerubaal ben yoash vayeshev b’beitho – “And walked, Jerubbaal son Joash, and sat in his house.” To walk in Scripture signifies the conduct of one’s life. To sit means to dwell, but it implies in a peaceful and content manner. Sitting also implies one who judges.

For example, Deborah sat under the palm to judge in Judges 4. Likewise, the Angel of the Lord sat under the terebinth tree in Ophrah to render a judgment in Judges 6.

Gideon, who is Jerubbaal, conducted himself to his house where he dwelt henceforth, judging Israel. Jerubbaal means Let Baal Strive. Joash means Yehovah Has Bestowed. Of him, it next says…

³⁰ Gideon had seventy sons who were his own offspring, for he had many wives.

u-l’gidon hayu shivim banim yotsei y’rekho ki nashim raboth hayu lo – “And to Gideon were seventy sons coming out his loin, for wives many were to him.” These words, and those of the next verse, are given to anticipate the coming chapter.

It should be noted that this doesn’t mean that all of his sons were born after he settled into his house. For example, his son Jether, the firstborn, was already noted. Thus, this is only a record of the seventy legitimate sons born to him. Bullinger says –

“Seventy is another combination of two of the perfect numbers, seven and ten. … Hence 7 x 10 signifies perfect spiritual order carried out with all spiritual power and significance. Both spirit and order are greatly emphasized.”

³¹ And his concubine who was in Shechem also bore him a son,

The words bear emphasis: u-pilagsho asher bishkhem yaldah lo gam hi ben – “And his concubine who in Shechem bore to him, also she, son.” The words of this verse are important in understanding what is coming. It just noted that Gideon had lots of legitimate sons from his legal wives.

However, here, it notes that his concubine in Shechem bore him a son. But it does so with an additional emphasis. This son is thus being introduced as a main figure in the coming narrative.

Shechem means Shoulder. However, that comes from shakam signifying to incline, as in inclining the shoulder to a burden. Hence, it is normally translated as to rise or start early. Abarim defines Shechem as “[Having a Sense of] Responsibility.” Of him, it next says…

^{31 (con’t)} whose name he called Abimelech.

The translation is not correct, and it gives a completely wrong sense of what is going on: vayasem eth shemo avimelekh – “And he set his name: Abimelech.” There is no change in subject. Thus, it is not Gideon who gave this name.

Further, in the Bible, the way a person is given a name at birth is to say something like, “And he called [qara] his name Isaac.” To set a name means to give another name, like we do with a nickname.

My children and all their friends call me Skipper. But when I was born, my parents named me Emlen. On that same day, my maternal grandmother, thankfully and for a particular reason, called me Charlie. Thus, she set my name as Charlie. I set my name as Skipper for my children. Because of this, everyone but the government and the bank ignores the name my parents gave me.

As there is no change in subject, it is Abimelech who has set his name as such. Whatever his given name, it is irrelevant to the coming narrative. Abimelech means My Father is King, Father of a King, Father is King, Father Reigns, etc. It can even mean Desired Counsel. Exactly which of these is to be determined from the surrounding context.

³² Now Gideon the son of Joash died at a good old age,

Literally: vayamath gidon ben yoash b’sebah tovah – “And died, Gideon, son of Joash, in gray-hair good.” This exact expression, when referring to the death of an individual, is only used when referring to Abraham and David.

^{32 (con’t)} and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.

vayiqaver b’qever yoash aviv b’apherah avi ha ezri – “And buried in grave Joash his father, in Ophrah father the Ezrite.” This is the last time that avi ha’ezri, or Father the Ezrite is seen in Scripture. It means Father the Helper.

³³ So it was, as soon as Gideon was dead, that the children of Israel again played the harlot with the Baals,

v’hi ka’asher meth gidon vayashuvu b’ne Yisrael vayiznu akhare ha’b’alim – “And was according to which died Gideon, and turned sons Israel, and prostituted after the Baals.” The obvious meaning is that Israel did not do so during the life of Gideon. And yet, as soon as he died (according to which), the inner impulses of disobedience immediately took over again. As such…

^{33 (con’t)} and made Baal-Berith their god.

It is the same word just used to set Abimelech’s name: vayasimu la’hem baal berith lelohim – “And set to them Baal Berith to their god.” In place of Yehovah, they have set Baal Berith as their god. The name means Master of the Covenant(s). The word Covenant is singular, but Jones’ Dictionary concludes that this construction is better rendered plural.

As a side note, the words can be translated as “They made a covenant with Baal to be their god.”

³⁴ Thus the children of Israel did not remember the Lord their God,

v’lo zekru b’ne Yisrael eth Yehovah elohehem – “And no remembered sons Israel Yehovah their God.” These words are far too often repeated in Scripture: Israel disobeys the Lord. The Lord sends corrective measures to punish them and turn them back to Him. Israel cries out to the Lord for deliverance. The Lord delivers them. And finally, once again, Israel turns from the Lord, completely forgetting the great deliverance He brought about. As it next says…

^{34 (con’t)} who had delivered them from the hands of all their enemies on every side;

Rather: ha’matsil otam miyad kal oyvehem misaviv – “the Deliverer them from hand all their enemies around.” The verb, being used as a noun, shows that it was the Lord who accomplished the feat. Even if it was done through Gideon, it was by His power, His Spirit, and His choosing and determination that it came about. Further…

³⁵ nor did they show kindness to the house of Jerubbaal (Gideon)

v’lo asu khesed im beith yerubaal gidon – “And no made mercy with house Jerubbaal, Gideon.” The word khesed signifies mercy, favor, kindness, lovingkindness, etc. In this case, mercy probably captures the spirit of the word because of the next clause.

Jerubbaal’s house will be treated shamefully by the people. No mercy will be extended to his many sons. This will not at all be…

*^{35 (fin)} in accordance with the good he had done for Israel.

k’kal ha’tovah asher asah im Yisrael – “According to all the goodness which he made with Israel.” Gideon had worked in goodness with Israel. Israel had worked without mercy with his house. The two thoughts set as a complete contrast –

And no made mercy with house Jerubbaal, Gideon.
According to all the goodness which he made with Israel.

Remember how the verses of this passage started out –

“Then the men of Israel said to Gideon, ‘Rule over us, both you and your son, and your grandson also.’” Gideon refused this and told them that the Lord would rule over them. In forgetting the Lord, they have turned away and also failed to remember the Lord’s instrument of deliverance.

Likewise, in neglecting the Lord, we neglect the word, the simple gospel, which was the instrument the Lord used to bring us back to Himself in the first place.

Gideon the son of Joash was finally laid to rest
But that is not the end of his story
Because of the Lord, he will be raised and blessed
Someday to walk with Him in eternal glory

This is the hope of the saints throughout time
That the Lord has come to restore us to God
The gospel message, ever so sublime
Is the good news to which we can applaud

Thank You, O God, for having sent Jesus
To bring us back to You through His shed blood
Such glorious things You have done for us
When we are submerged ‘neath the crimson flood

III. An Explanation of the Typology

The passage today has several different things going on in it, and thus it is complicated. The first thing presented is the conclusion to the narrative that ended with the slaying of Zebah and Zalmunna in the previous sermon. That includes these verses –

“Then the men of Israel said to Gideon, ‘Rule over us, both you and your son, and your grandson also; for you have delivered us from the hand of Midian.’
²³ But Gideon said to them, ‘I will not rule over you, nor shall my son rule over you; the Lord shall rule over you.’” …
“Thus Midian was subdued before the children of Israel, so that they lifted their heads no more. And the country was quiet for forty years in the days of Gideon.” Judges 8:22, 23 & 28

This presents an acknowledgment that after the tribulation period, during the millennium, the Lord alone will be the ruler over Israel. For example, it says in Isaiah 40 –

“Behold, the Lord God shall come with a strong hand,
And His arm shall rule [mashal] for Him;
Behold, His reward is with Him,
And His work before Him.” Isaiah 40:10

The thought of the reward being with Jesus is repeated in the last chapter of the Bible –

“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. ¹³ I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Revelation 22:12, 13

Until Israel goes through the tribulation period, the Lord is not their sole ruler, but once the gospel (Gideon) delivers Israel from the tribulation, the Lord will be in His rightful position of rule from that time on.

Between those verses, however, there was the difficult insert concerning the ephod. Simply stated, these verses demonstrate that any addition to the gospel (Gideon) taints the gospel.

Personally reaching back to the victory over the law as a source of inspiration, even if it is intended to glorify the Lord or represent His gospel, taints the gospel, which is something that is procured by faith alone.

Each of the verses points to man’s effort or boasting. Thus, the final words of that section say, “And was to Gideon, and to his house, to snare.” One cannot add to the gospel without tainting it. With any attempt to do so, it becomes a snare.

Gideon set up the ephod in Ophrah, Of the Dust. This means that those born during the tribulation period will still be fallen. They will need to believe and accept the untainted gospel that Christ alone atones for their sin, as has always been the case in previous dispensations. Anything else is a snare that is to be avoided.

The note of the victory over Midian and the forty years of rest during the days of Gideon is given to express the wholeness of the victory of Christ over His enemies. As long as the gospel is adhered to, there will be complete rest, and there will never again be a need for the Place of Judgment (Midian).

Verse 29 then said, “And Jerubbaal, son of Joash went and dwelt in his own house.” It is a final note confirming that the Lord will sit, as promised, in the house of the Lord during the millennium.

Jerubbaal, Let Baal Strive, speaks of Jesus. The law failed to strive against Jesus. Thus, He prevailed over it. The name Joash, Yehovah Has Bestowed, is included to clearly present that Christ is the One upon whom the Lord has bestowed all that is necessary to save man.

With that stated came the final verses concerning Gideon’s life after the battle. They are given as a foreshadowing of what lies ahead concerning Abimelech and the conduct of Israel during his time.

They are a necessary set of words to close out the literal history of Gideon and Israel. The next chapter, which is literal history, will then be used to reveal more typology.

As for Gideon, what a marvelous joy to see how God used him to reveal wonderful and amazing insights into the future of Israel’s history. At some point, hopefully soon, the rapture will occur. After that, Israel will enter into a seemingly hopeless seven years of true misery.

But during that time, they will go to the word, test it for what it proclaims concerning Jesus, and their nightmare will be ended. They will, as a nation, sit at the head of the nations for a thousand years.

However, that will only come about through humility and obedience to the gospel, accepting that Christ is their Lord and that He alone has paid their penalty for sin.

It will happen. The book is written, and it reveals to us what we need to know about what is coming. And more, it does it in such a way that we can have absolute confidence that it is reliable and true. If you are unsure about the word, test it with an open mind.

Every bit of time and effort you put into challenging it will be rewarded with greater confidence in what it says. In the end, you will find Jesus. And in finding Jesus, you will find peace, hope, and restoration.

Closing Verse: “And what more shall I say? For the time would fail me to tell of Gideon…” Hebrews 11:32

Next Week: Judges 9:1-15 What the heck. We’ll list the sermons, do ‘em and off we’ll check ‘em, until they are done… (Abimelech, King of Shechem, Part I) (28^th Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part X

Then the men of Israel said to Gideon
“Rule over us, both you and your son
And your grandson also
For you have delivered us from the hand of Midian

But Gideon said to them
“I will not rule over you
Nor shall my son rule over you
The LORD shall rule over you, so He shall do

Then Gideon said to them, “I would like to make a request of you
That each of you would give me the earrings from his plunder
For they had golden earrings
Because they were Ishmaelites: cool, like Quigley Down Under

So they answered, “We will gladly give them
And they spread out a garment (maybe from Boy Wonder)
And each man threw into it
The earrings from his plunder

Now the weight of the gold earrings that he requested
Was one thousand seven hundred shekels of gold-
———-that’s a lot of sheks
Besides the crescent ornaments, pendants, and purple robes which
———-were on the kings of Midian
And besides the chains that were around their camels’ necks

Then Gideon made it into an ephod
And set it up in his city, Ophrah – quite a distance from Laos
And all Israel played the harlot with it there
It became a snare to Gideon and to his house

Thus Midian was subdued before the children of Israel
So that they lifted their heads no more
And the country was quiet
For forty years in the days of Gideon; a time of no war

Then Jerubbaal the son of Joash went
And dwelt in his own house, so say the archives
Gideon had seventy sons who were his own offspring
For he had many wives

And his concubine who was in Shechem also bore him a son
Whose name he called Abimelech. Yes, that’s rights
Now Gideon the son of Joash died at a good old age
And was buried in the tomb of Joash his father, in Ophrah
———-of the Abiezrites

So it was, as soon as Gideon was dead
That the children of Israel, every Tom and Todd
Again played the harlot with the Baals
And made Baal-Berith their god

Thus the children of Israel
Did not remember the LORD their God, they did backslide
Who had delivered them from the hands
Of all their enemies on every side

Nor did they show kindness to the house of Jerubbaal (Gideon)
In accordance with the good he had for Israel done

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

²² Then the men of Israel said to Gideon, “Rule over us, both you and your son, and your grandson also; for you have delivered us from the hand of Midian.”

²³ But Gideon said to them, “I will not rule over you, nor shall my son rule over you; the Lord shall rule over you.” ²⁴ Then Gideon said to them, “I would like to make a request of you, that each of you would give me the earrings from his plunder.” For they had golden earrings, because they were Ishmaelites.

²⁵ So they answered, “We will gladly give them.” And they spread out a garment, and each man threw into it the earrings from his plunder. ²⁶ Now the weight of the gold earrings that he requested was one thousand seven hundred shekels of gold, besides the crescent ornaments, pendants, and purple robes which were on the kings of Midian, and besides the chains that were around their camels’ necks. ²⁷ Then Gideon made it into an ephod and set it up in his city, Ophrah. And all Israel played the harlot with it there. It became a snare to Gideon and to his house.

²⁸ Thus Midian was subdued before the children of Israel, so that they lifted their heads no more. And the country was quiet for forty years in the days of Gideon.

²⁹ Then Jerubbaal the son of Joash went and dwelt in his own house. ³⁰ Gideon had seventy sons who were his own offspring, for he had many wives. ³¹ And his concubine who was in Shechem also bore him a son, whose name he called Abimelech. ³² Now Gideon the son of Joash died at a good old age, and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.

³³ So it was, as soon as Gideon was dead, that the children of Israel again played the harlot with the Baals, and made Baal-Berith their god. ³⁴ Thus the children of Israel did not remember the Lord their God, who had delivered them from the hands of all their enemies on every side; ³⁵ nor did they show kindness to the house of Jerubbaal (Gideon) in accordance with the good he had done for Israel.