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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.
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SUMMARY
Judges 9:21 records the decisive and prudent actions of Jotham immediately following his courageous and prophetic address from Mount Gerizim. Having publicly denounced the men of Shechem for their treacherous choice of Abimelech as king and having delivered a dire warning of mutual destruction, Jotham wisely recognized the imminent threat to his life. This verse details his swift departure to Beer, a strategic retreat motivated by a rational fear of his murderous half-brother, ensuring his survival to witness the eventual fulfillment of his pronounced curse.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Foreshadowing is evident, as Jotham's flight from Abimelech's violence foreshadows the mutual destruction and chaos that will inevitably engulf Abimelech and the men of Shechem, as precisely prophesied in Jotham's fable. There is a strong element of Juxtaposition between Jotham's wise, courageous, and prophetic actions and Abimelech's brutal, foolish, and self-serving pursuit of power. The profound Irony lies in Abimelech's attempt to secure his reign through eliminating all rivals, yet it is the lone survivor, Jotham, who pronounces the curse that ultimately leads to Abimelech's downfall. Furthermore, the choice of "Beer" (meaning "well" or "spring") as a refuge can be seen as Symbolism, representing a place of sustenance, hidden safety, and life, starkly contrasting with the open violence, treachery, and death associated with Shechem and Abimelech's reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jotham's flight in Judges 9:21 offers a profound theological lesson on the nature of wisdom, divine justice, and the consequences of human sin. While God is sovereign and capable of protecting His people, Jotham's action demonstrates that divine wisdom often includes human prudence and strategic self-preservation in the face of clear and present danger. His escape ensures that the prophetic word, once delivered, has a witness to its eventual fulfillment, highlighting God's faithfulness to His declared judgments. This narrative reminds us that while we are called to speak truth, we are also called to exercise discernment regarding our personal safety, particularly when confronting overwhelming evil, trusting that God's purposes will prevail regardless of our immediate circumstances.
REFLECTION AND APPLICATION
Jotham's actions in Judges 9:21 provide a powerful blueprint for navigating perilous situations in life. His courage in delivering a scathing indictment of injustice was matched by his wisdom in immediately seeking safety. This teaches us that true courage is not recklessness, but a discerning blend of speaking truth and exercising prudence. In a world where speaking truth to power can often invite severe repercussions, Jotham's example reminds us that there are times when strategic withdrawal or seeking refuge is not an act of cowardice, but an act of wisdom and stewardship of one's life. It underscores the importance of discerning when to stand and confront, and when to retreat and preserve oneself for future witness or service, all while trusting in God's overarching plan and justice.
Questions for Reflection
FAQ
Why did Jotham deliver his fable from Mount Gerizim?
Answer: Jotham chose Mount Gerizim strategically for several reasons. Firstly, its elevated position provided a clear vantage point from which his voice could carry down to the people of Shechem, making his public address effective. Secondly, Mount Gerizim held profound historical and covenantal significance for Israel. It was the mountain designated for pronouncing blessings during the covenant renewal ceremony led by Joshua (Joshua 8:33-34). By speaking from this sacred site, Jotham underscored the gravity of Shechem's betrayal of their covenant with God by choosing a murderous, illegitimate king like Abimelech, adding a layer of ironic judgment to his prophetic curse.
What eventually happened to Abimelech, and was Jotham's curse fulfilled?
Answer: Yes, Jotham's curse was indeed fulfilled, demonstrating the certainty of divine judgment. After three years, God sent an evil spirit between Abimelech and the men of Shechem, causing them to deal treacherously with each other (Judges 9:23). This led to internal conflict, rebellion, and ultimately, Abimelech's violent death. He was fatally wounded by a millstone dropped by a woman from the tower of Thebez (Judges 9:53), fulfilling Jotham's prophecy that fire would come out from the bramble (Abimelech) and consume the trees (Shechem), and vice-versa.
Is Jotham's flight an act of cowardice, or does it carry a different meaning?
Answer: Jotham's flight is not presented as an act of cowardice but as an act of profound wisdom and strategic self-preservation. He had courageously delivered a dangerous truth to a powerful and murderous tyrant. Having fulfilled his prophetic duty, his immediate withdrawal was a rational response to a credible threat to his life, given Abimelech's proven brutality in massacring his other brothers (Judges 9:5). His "fear" was a healthy recognition of danger, enabling him to survive and witness the eventual fulfillment of his prophetic word, thereby validating its divine origin.
CHRIST-CENTERED FULFILLMENT
Jotham, the lone survivor and prophetic voice against an illegitimate king, offers a compelling, albeit imperfect, foreshadowing of Christ. Like Jotham, Jesus spoke truth to power, exposing the spiritual bankruptcy of the religious and political establishments of His day (Matthew 23:13-36). While Jotham fled for his life from a murderous brother, Jesus, the true Son of God, also faced constant threats and opposition, at times withdrawing from the crowds or hostile authorities (John 7:1). However, unlike Jotham, whose flight was for self-preservation, Christ's ultimate "flight" was not from danger but into it—to the cross. He willingly laid down His life, not to escape a tyrant, but to conquer sin and death, becoming the true King whose reign is not built on violence like Abimelech's, but on self-sacrificial love and divine authority (Philippians 2:8-11). Jotham's prophetic warning of a king who consumes his people finds its ultimate contrast in Jesus, the Good Shepherd who lays down His life for His sheep (John 10:11), establishing an eternal kingdom of righteousness and peace, fulfilling the true hope of a legitimate and benevolent ruler.