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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 9:8 serves as the opening line of Jotham's profound and prophetic fable, delivered from Mount Gerizim as a scathing indictment against the citizens of Shechem for their complicity in anointing Abimelech, the treacherous and illegitimate son of Gideon, as their king. This verse initiates the allegorical narrative where various trees embark on a quest to establish a monarchy over themselves, beginning with the highly esteemed olive tree, thereby setting the stage for a deep theological commentary on the nature of righteous leadership versus the perilous folly of choosing unworthy rulers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jotham's fable in Judges 9 is a masterful display of literary artistry, employing several devices to convey its powerful and biting message. The most prominent is Allegory, where the entire narrative of the trees seeking a king functions as a sustained metaphor for the chaotic political situation in Israel, specifically the people of Shechem's ill-advised choice of Abimelech. Each "tree" (the olive, fig, vine, and bramble) symbolizes a distinct type of leader or societal contribution, making the abstract political critique tangible. Personification is extensively utilized, as inanimate trees are endowed with human qualities: they speak, deliberate, make decisions, and express desires, thereby making the complex political and theological message relatable and memorable. The fable is steeped in Irony, particularly in the "anointing" of a king by the trees themselves, which stands in stark contrast to the divine anointing typically associated with legitimate kingship, thereby highlighting the illegitimacy and human folly of Abimelech's rule. Furthermore, the narrative functions as Satire, a biting critique of the people's foolish choice, exposing the absurdity, self-serving nature, and destructive potential of elevating an unworthy leader. Finally, the fable is profoundly Prophetic, not merely commenting on past events but foretelling the tragic consequences—the "fire" from the bramble—that will inevitably befall Abimelech and the people of Shechem, demonstrating the inescapable outcome of rejecting wisdom and divine order for self-serving ambition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:8, as the opening of Jotham's fable, profoundly addresses the biblical understanding of leadership, authority, and divine sovereignty. It highlights the inherent danger and ultimate futility when a people choose a leader based on human ambition, convenience, or superficial appearance rather than divine appointment, genuine character, or a commitment to the common good. The fable critiques the desire for a king for the wrong reasons, foreshadowing the later challenges Israel would face with human kingship and the recurring tension between God's ideal for leadership and human aspirations. It underscores the profound theological principle that true, God-honoring leadership is often characterized by humble service, a focus on productivity for the benefit of others, and a willingness to sacrifice personal gain, rather than a grasping for power or self-aggrandizement. The repeated rejection by the productive trees (olive, fig, vine) of the burden of kingship, contrasted with the eager acceptance by the useless and destructive bramble, serves as a powerful theological warning against valuing charisma or ruthless ambition over substance, integrity, and divine wisdom in leadership.
REFLECTION AND APPLICATION
Judges 9:8 and the profound fable it introduces offer timeless and deeply relevant lessons for individuals and communities grappling with leadership choices in any sphere of life. It challenges us to look beyond superficial appearances, aggressive ambition, or mere popularity when evaluating those who seek positions of authority, whether in government, the church, our workplaces, or local communities. We are called to cultivate discernment, seeking out and empowering leaders who are truly productive, who genuinely serve for the benefit of others, and who are rooted in wisdom, integrity, and a commitment to justice, much like the fruit-bearing trees. The passage serves as a sobering caution against the seductive allure of power-hungry individuals who may offer grand promises but ultimately bring only division, conflict, and destruction, akin to the bramble's fire. It compels us to consider the long-term, often devastating, consequences of our collective choices in leadership, recognizing that our shared future is profoundly shaped by the character, motivations, and spiritual grounding of those we empower.
Questions for Reflection
FAQ
Why did Jotham use trees in his fable?
Answer: Jotham used trees in his fable because Allegory and Personification were common and highly effective literary devices in ancient Near Eastern storytelling, making complex ideas accessible and memorable. By having trees act and speak like humans, Jotham could deliver a sharp political and theological critique of the people's choice of Abimelech in a vivid and relatable way, without directly incriminating himself until the very end of his address. The choice of specific trees (olive, fig, vine, bramble) was also profoundly symbolic, as each had well-understood characteristics and value in ancient Israelite culture, making the fable's message about productive versus destructive leadership immediately clear and impactful to his audience.
What is the significance of the olive tree being asked to reign first?
Answer: The olive tree was one of the most highly valued and versatile trees in ancient Israel for its "fatness" (richness) and its oil, which provided light, food, and was used for anointing. It symbolized prosperity, blessing, vitality, and peace. Its being asked to reign first signifies that the people initially sought a leader who was genuinely productive, beneficial, and life-giving—one who would bring light and sustenance to the community. The olive tree's refusal, prioritizing its inherent fruitfulness over the burdens of kingship, highlights the fable's point that truly valuable and productive individuals may not be the ones eager for power, and that leadership can distract from one's primary, God-given purpose of fruitfulness.
How does the "anointing" in this verse differ from other biblical anointings?
Answer: In most biblical contexts, anointing signifies a sacred act of consecration, often performed by a prophet or priest, symbolizing divine appointment and empowerment (e.g., Samuel anointing Saul in 1 Samuel 10:1 or David in 1 Samuel 16:13). In Judges 9:8, however, the "anointing" is initiated by the "trees" themselves, representing the people's self-appointed choice. This human-driven anointing, rather than a divinely sanctioned one, underscores the illegitimacy and folly of the kingship they seek to establish. It sets a tone of human ambition and misguided judgment, contrasting sharply with God's sovereign choice and consecration of leaders for His purposes.
CHRIST-CENTERED FULFILLMENT
Judges 9:8, with its allegorical search for a king among the trees, finds profound Christ-centered fulfillment in the person and work of Jesus. Unlike the trees who sought to anoint a king from among themselves based on human desires, Jesus is the true King, not chosen by human folly or ambition, but divinely appointed and eternally reigning. He is the ultimate "Olive Tree," the source of life, light, and spiritual nourishment, who truly provides "fatness" and blessing to those who follow Him, as He Himself declared, "I am the true vine" (John 15:1). He did not grasp for worldly power or dominion, but rather emptied Himself, taking the form of a servant, even to death on a cross, demonstrating the ultimate sacrificial leadership (Philippians 2:6-8). Jesus is the Anointed One (Messiah), not by human decree but by the Holy Spirit at His baptism, signifying His divine commission to establish a kingdom not of this world (Matthew 3:16-17 and John 18:36). While the bramble in Jotham's fable represents destructive, self-serving leadership that consumes all around it, Christ embodies sacrificial, life-giving leadership, laying down His life for His sheep, the Good Shepherd (John 10:11). He is the true King who reigns in righteousness and justice, bringing eternal fruitfulness and salvation where human choices often lead to barrenness, chaos, and destruction.