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Commentary on Judges 9 verses 7–21
We have here the only testimony that appears to have been borne against the wicked confederacy of Abimelech and the men of Shechem. It was a sign they had provoked God to depart from them that neither any prophet was sent nor any remarkable judgment, to awaken this stupid people, and to stop the progress of this threatening mischief. Only Jotham, the youngest son of Gideon, who by a special providence escaped the common ruin of his family (Jdg 9:5), dealt plainly with the Shechemites, and his speech, which is here recorded, shows him to have been a man of such great ingenuity and wisdom, and really such an accomplished gentleman, that we cannot but the more lament the fall of Gideon's sons. Jotham did not go about to raise an army out of the other cities of Israel (in which, one would think, he might have made a good interest for his father's sake), to avenge his brethren's death, much less to set up himself in competition with Abimelech, so groundless was the usurper's suggestion that the sons of Gideon aimed at dominion (Jdg 9:2); but he contents himself with giving a faithful reproof to the Shechemites, and fair warning of the fatal consequences. He got an opportunity of speaking to them from the top of Mount Gerizim, the mount of blessings, at the foot of which probably the Shechemites were, upon some occasion or other, gathered together (Josephus says, solemnizing a festival), and it seems they were willing to hear what he had to say.
I. His preface is very serious: "Hearken unto me, you men of Shechem, that God may hearken unto you, Jdg 9:7. As ever you hope to obtain God's favour, and to be accepted of him, give me a patient and impartial hearing." Note, Those who expect God to hear their prayers must be willing to hear reason, to hear a faithful reproof, and to hear the complaints and appeals of wronged innocency. If we turn away our ear from hearing the law, our prayer will be an abomination, Pro 28:9.
II. His parable is very ingenious - that when the trees were disposed to choose a king the government was offered to those valuable trees the olive, the fig-tree, and the vine, but they refused it, choosing rather to serve than rule, to do good than bear sway. But the same tender being made to the bramble he accepted it with vain-glorious exultation. The way of instruction by parables is an ancient way, and very useful, especially to give reproofs by.
1.He hereby applauds the generous modesty of Gideon, and the other judges who were before him, and perhaps of the sons of Gideon, who had declined accepting the state and power of kings when they might have had them, and likewise shows that it is in general the temper of all wise and good men to decline preferment and to choose rather to be useful than to be great. (1.) There was no occasion at all for the trees to choose a king; they are all the trees of the Lord which he has planted (Psa 104:16) and which therefore he will protect. Nor was there any occasion for Israel to talk of setting a king over them; for the Lord was their king. (2.) When they had it in their thoughts to choose a king they did not offer the government to the stately cedar, or the lofty pine, which are only for show and shade, and not otherwise useful till they are cut down, but to the fruit-trees, the vine and the olive. Those that bear fruit for the public good are justly respected and honoured by all that are wise more than those that affect to make a figure. For a good useful man some would even dare to die. (3.) The reason which all these fruit-trees gave for their refusal was much the same. The olive pleads (Jdg 9:9), Should I leave my wine, wherewith both God and man are served and honoured? for oil and wine were used both at God's altars and at men's tables. And shall I leave my sweetness, saith the fig-tree, and my good fruit (Jdg 9:11), and go to be promoted over the trees? or, as the margin reads it, go up and down for the trees? It is intimated, [1.] That government involves a man in a great deal both of toil and care; he that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. [2.] That those who are preferred to places of public trust and power must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. The fig-tree must lose its sweetness, its sweet retirement, sweet repose, and sweet conversation and contemplation, if it go to be promoted over the trees, and must undergo a constant fatigue. [3.] That those who are advanced to honour and dignity are in great danger of losing their fatness and fruitfulness. Preferment is apt to make men proud and slothful, and thus spoil their usefulness, with which in a lower sphere they honoured God and man, for which reason those that desire to do good are afraid of being too great.
2.He hereby exposes the ridiculous ambition of Abimelech, whom he compares to the bramble or thistle, Jdg 9:14. He supposes the trees to make their court to him: Come thou and reign over us, perhaps because he knew not that the first motion of Abimelech's preferment came from himself (as we found, Jdg 9:2), but thought the Shechemites had proposed it to him; however, supposing it so, his folly in accepting it deserved to be chastised. The bramble is a worthless plant, not to be numbered among the trees, useless and fruitless, nay, hurtful and vexatious, scratching and tearing, and doing mischief; it began with the curse, and its end is to be burned. Such a one was Abimelech, and yet chosen to the government by the trees, by all the trees; this election seems to have been more unanimous than any of the others. Let us not think it strange if we see folly set in great dignity (Ecc 10:6), and the vilest men exalted (Psa 12:8), and men blind to their own interest in the choice of their guides. The bramble, being chosen to the government, takes no time to consider whether he should accept it or no, but immediately, as if he had been born and bred to dominion, hectors, and assures them they shall find him as he found them. See what great swelling words of vanity he speaks (Jdg 9:15), what promises he makes to his faithful subjects: Let them come and trust in my shadow: a goodly shadow to trust in! How unlike to the shadow of a great rock in a weary land, which a good magistrate is compared to! Isa 32:2. Trust in his shadow! - more likely to be scratched if they came near him - more likely to be injured by him than benefited. Thus men boast of a false gift. Yet he threatens with as much confidence as he promises: If you be not faithful, let fire come out of the bramble (a very unlikely thing to emit fire) and devour the cedars of Lebanon - more likely to catch fire, and be itself devoured.
III. His application is very close and plain. In it, 1. He reminds them of the many good services his father had done for them, Jdg 9:17. He fought their battles, at the hazard of his own life, and to their unspeakable advantage. It was a shame that they needed to be put in mind of this. 2. He aggravates their unkindness to his father's family. They had not done to him according to the deserving of his hands, Jdg 9:16. Great merits often meet with very ill returns. especially to posterity, when the benefactor if forgotten, as Joseph was among the Egyptians. Gideon had left many sons that were an honour to his name and family, and these they had barbarously murdered; one son he had left that was the blemish of his name and family, for he was the son of his maid-servant, whom all that had any respect to Gideon's honour would endeavour to conceal, yet him they made their king. In both they put the utmost contempt imaginable upon Gideon. 3. He leaves it to the event to determine whether they had done well, whereby he lodges the appeal with the divine providence. (1.) If they prospered long in this villany, he would give them leave to say they had done well, Jdg 9:19. "If your conduct towards the house of Gideon be such as can be justified at any bar of justice, honour, or conscience, much good may it do you with your new king." But, (2.) If they had, as he was sure they had, dealt basely and wickedly in this matter, let them never expect to prosper, Jdg 9:20. Abimelech and the Shechemites, that had strengthened one another's hands in this villany, would certainly be a plague and ruin one to another. Let none expect to do ill and fare well.
Jotham, having given them this admonition, made a shift to escape with his life, Jdg 9:21. Either they could not reach him or they were so far convinced that they would not add the guilt of his blood to all the rest. But, for fear of Abimelech, he lived in exile, in some remote obscure place. Those whose extraction and education are ever so high know not to what difficulties and straits they may be reduced.
But lest I should appear to some to be sophistical, and to conjecture these things from mere probabilities, and to babble, I will bring forward to you, O virgins, from the Old Testament, written prophecy from the book of Judges, to show that I speak the truth, where the future reign of chastity was already clearly foretold.…Now it is clear that these things are not said of trees growing out of the earth. Inanimate trees cannot be assembled in council to choose a king since they are firmly fixed to the earth by deep roots. But on the whole these things are narrated concerning souls that—before the incarnation of Christ—luxuriated too deeply in transgressions, who approach God as beggars asking for mercy so that they may be governed by his pity and compassion. This mercy is what Scripture expresses by the figure of the olive, because oil is of great advantage to our bodies: it takes away our fatigue and ailments and offers light. For all lamplight increases when nourished by oil. So also God’s mercies entirely dispel death, assist the human race and nourish the light of the heart. Consider the laws [which were in effect] from the first created man successively on to Christ. Weren’t they imaginatively set forth in these words by the Scripture, in opposition to which the devil has deceived humanity? In it the fig tree has been associated with the command given to the man in paradise, because, when he was deceived, he covered his nakedness with the leaves of a fig tree; and the vine [has been related] to the instruction given to Noah at the time of the deluge, because he was mocked when overpowered by wine. The olive signifies the law given to Moses in the desert, because the prophetic grace, the holy oil, had failed from their inheritance when they broke the law. Lastly, the bramble aptly refers to the law that was given to the apostles for the salvation of the world: by their instruction we have been taught virginity, which is the only figure that the devil has not been able to make into a deceptive image. For this reason, also, the four Gospels have been given, because God has four times given the gospel to the human race and has instructed them by four laws, the times of which are clearly known by the diversity of the fruits. For the fig tree, on account of its sweetness and richness, represents the delights of man, which he had in paradise before the fall. Indeed, as we shall afterwards show, the Holy Spirit frequently takes the fruit of the fig tree as an emblem of goodness. But the vine, on account of the gladness produced by wine and the joy of those who were saved from wrath and from the deluge, signifies the change produced from fear and anxiety into joy. Moreover, the olive, on account of the oil that it produces, indicates the compassion of God, who again, after the deluge, bore patiently when people turned aside to ungodliness, so that he gave them the law and manifested himself to some, and nourished by oil the light of virtue, which is now almost extinguished.
And no one has been so illiterate as to think that similar fables of Aesop, related for the same purpose, ought to be called lies. But also in the sacred writings such passages are found, as in the book of Judges the trees look for a king to rule over them and speak to the olive and the fig and the vine and the bramble. Surely, all this is invented in order that we may reach the matter intended by means of a narrative [that is] fictitious, to be sure, but bearing a true and not a false signification.
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SUMMARY
Judges 9:11 is a pivotal verse within Jotham's allegorical parable, where the fig tree, when offered kingship by the other trees, declines the position. It rhetorically questions whether it should abandon its inherent purpose of producing "sweetness" and "good fruit" for the sake of being "promoted" to rule. This refusal highlights a profound valuing of intrinsic contribution and humble service over the pursuit of power and status, serving as a pointed critique against the ambition and barrenness represented by Abimelech, who seized power through violence and self-interest.
CONTEXT
Literary Context: Judges 9:11 is embedded within Jotham's powerful and prophetic parable, recounted in Judges 9:7-15. This parable is delivered from Mount Gerizim, a historically significant location for covenant renewal, overlooking the city of Shechem. Its immediate purpose is to serve as a scathing indictment against the men of Shechem for their treacherous act of anointing Abimelech as their king, following his brutal massacre of Gideon's seventy sons—Jotham being the sole survivor (Judges 9:5). The narrative sequence of the parable sees the trees first approaching the noble olive tree, then the fruitful fig tree (in this verse), and subsequently the productive vine, all of whom refuse the offer of kingship, prioritizing their inherent fruitfulness and service. Only the worthless bramble, a thorny and unproductive plant, readily accepts the kingship, foreshadowing the destructive and ultimately self-consuming nature of Abimelech's reign.
Historical & Cultural Context: The book of Judges portrays a tumultuous period in Israel's history, marked by a recurring cycle of apostasy, divine judgment through foreign oppression, the people's cry for deliverance, and the raising up of a judge by God. During this era, Israel lacked a centralized monarchy, and the prevailing societal condition was one where "everyone did what was right in his own eyes" (Judges 21:25). The desire for a king, though emerging, was not yet divinely sanctioned or fully understood in its proper form. Shechem itself held immense historical and religious significance, having been a site of covenant renewal under Joshua (Joshua 24:1-28), which makes its descent into treachery and the anointing of a self-serving ruler like Abimelech particularly tragic and ironic. Fruit-bearing trees such as the fig, olive, and vine were not merely agricultural staples but deeply symbolic elements in ancient Israelite culture, representing blessing, prosperity, life, and divine favor, thus making their metaphorical roles in Jotham's parable profoundly resonant and impactful for the audience.
Key Themes: The fig tree's eloquent refusal in Judges 9:11 powerfully underscores several critical theological and narrative themes within the book of Judges and beyond. It highlights the reluctance of the truly worthy to pursue positions of worldly power, suggesting that those who genuinely contribute goodness and benefit to society often prefer to continue their valuable work rather than seeking political elevation or status. This stands in stark contrast to the dangers of illegitimate and self-serving leadership, as exemplified by Abimelech, whose unbridled ambition leads only to violence, destruction, and ultimately, his own demise. The parable also profoundly emphasizes the value of service over status, as the fig tree prioritizes its "sweetness" and "good fruit"—its tangible, life-giving contributions—over the mere external elevation of authority. This embodies a spirit of humility and contentment in one's God-given purpose, suggesting that true productivity and satisfaction come from fulfilling one's inherent design, aligning with broader biblical principles that prioritize bearing spiritual fruit over worldly ambition, as seen in passages like John 15:8 and Matthew 7:17-20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jotham's parable in Judges 9 is masterfully crafted, employing a rich array of literary devices to convey its powerful message. Personification is central to the narrative, as inanimate trees are endowed with human qualities of speech, deliberation, and decision-making. This allows them to embody different types of leaders and their motivations, making the abstract concepts relatable. The entire narrative functions as an Allegory or Parable, where the literal story of the trees seeking a king represents the deeper political and moral reality of the men of Shechem seeking Abimelech as their ruler. The fig tree's statement itself employs a powerful Rhetorical Question, "Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?" This question is not posed to elicit a direct answer but to make a forceful, self-evident point, emphasizing the fig tree's conviction that its current fruitful purpose is inherently superior to a mere position of power. Furthermore, there is a strong element of Contrast woven throughout the parable, particularly between the fruitful, beneficial trees (the olive, fig, and vine) who humbly refuse kingship, and the barren, destructive bramble who readily accepts. This stark contrast highlights the fundamental difference between true, humble service and self-serving ambition that brings only ruin.
THEOLOGICAL AND THEMATIC CONNECTIONS
The fig tree's refusal to abandon its "sweetness" and "good fruit" for the sake of "promotion" offers profound theological insights into the nature of true leadership and value within God's economy. It challenges the worldly paradigm that often equates success solely with elevated status, power, or public recognition, instead championing the intrinsic worth of humble, fruitful contribution. Theologically, this aligns seamlessly with the biblical emphasis on servanthood over dominion, character over charisma, and internal integrity over external display. The fig tree embodies a profound contentment in its God-given purpose and a recognition that true impact and lasting legacy come from producing valuable fruit that benefits others, rather than from wielding authority for personal gain. This stands in stark contrast to Abimelech, who, like the bramble, was barren of true goodness, justice, or genuine leadership, but full of destructive ambition, ultimately bringing ruin upon himself and those who followed him. The parable serves as a timeless reminder that genuine influence and lasting legacy are built upon integrity, sacrificial service, and the tangible good one produces, rather than on titles or positions of worldly power.
REFLECTION AND APPLICATION
The profound wisdom embedded in the fig tree's response in Judges 9:11 resonates deeply in a contemporary world often obsessed with titles, promotions, and external validation. It challenges each of us to critically examine our own ambitions and priorities. Are we, like the bramble, grasping for positions of authority or recognition at the expense of our unique "sweetness" and "good fruit"—the genuine contributions, gifts, and character that truly bless others and honor God? This verse encourages us to value the quiet, consistent work of fruitfulness, whether in our families, workplaces, communities, or ministries, over the clamor for public acclaim or perceived status. It prompts us to consider if a "promotion" would genuinely enhance our capacity for selfless service and positive impact, or if it would merely distract us from our most valuable, authentic contributions, potentially leading us away from our core purpose. Embracing the fig tree's perspective means finding contentment and profound significance in our inherent worth and the good we produce, rather than seeking external validation through power or status. It calls us to cultivate a spirit of humility, prioritizing true impact and service over personal ambition, and to recognize that our greatest legacy may lie not in the titles we hold, but in the "sweetness" and "good fruit" we leave behind in the lives of others.
Questions for Reflection
FAQ
Why did the fig tree refuse kingship?
Answer: The fig tree refused kingship because it profoundly valued its inherent purpose of producing "sweetness" and "good fruit" more than the perceived "promotion" of ruling. It viewed the act of ruling as a distraction or even an abandonment of its true, beneficial function, which was to provide sustenance and delight to others. Its rhetorical question, "Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?" powerfully highlights its conviction that its current, productive role was far more valuable and fulfilling than a mere position of authority that would pull it away from its essence.
What does the "sweetness" and "good fruit" symbolize in this parable?
Answer: The "sweetness" and "good fruit" symbolize the inherent value, beneficial output, and positive influence of those who are truly productive, contribute to the well-being of others, and fulfill their God-given purpose. It represents intrinsic worth, tangible contribution, and the positive impact one has through their natural gifts, character, and diligent labor. In the parable, these qualities stand in stark contrast to the barrenness and destructiveness of the bramble, which represents Abimelech's unproductive and harmful reign.
How does this verse relate to Abimelech's leadership?
Answer: This verse, as an integral part of Jotham's parable, serves as a direct and scathing rebuke to Abimelech and the men of Shechem who anointed him. Abimelech, unlike the fruitful trees, was barren of true "sweetness" or "good fruit" (i.e., character, justice, or genuine leadership that benefits the people). He seized power through violence and treachery, murdering his seventy half-brothers (Judges 9:5), offering no real benefit or sustenance to the people, much like the unproductive bramble in the parable. The fig tree's refusal underscores the profound folly of choosing a leader like Abimelech, who only promised shade (protection) but ultimately delivered fire (destruction), in stark contrast to the productive trees who offer life and sustenance.
CHRIST-CENTERED FULFILLMENT
The fig tree's humble refusal to forsake its fruitfulness for a position of worldly power finds its ultimate fulfillment and profound antithesis in the person and mission of Jesus Christ. While the fig tree valued its "sweetness" and "good fruit" for its own sake and the benefit it provided, Christ is the very source of all true "sweetness" and "good fruit" for humanity. He declares Himself to be the true vine, and believers are the branches who bear fruit only through their abiding in Him (John 15:1-5). Unlike the earthly trees who declined a physical crown, Jesus, though eternally King of Kings and Lord of Lords, did not grasp at worldly power or promotion. Instead, He "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7), choosing to "not be served but to serve, and to give his life as a ransom for many" (Mark 10:45). His kingship is not of this world, characterized by earthly dominion (John 18:36), but is spiritual, eternal, and characterized by self-sacrificial love. He offers the true "bread of life" (John 6:35) and "living water" (John 4:14)—the ultimate "sweetness" and "good fruit" that brings eternal life and true nourishment to all who believe and follow Him.