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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.
Both gods and men make use of: The olive tree is introduced, speaking in this manner, because oil was used both in the worship of the true God, and in that of the false gods, whom the Sichemites served.
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SUMMARY
Judges 9:9 captures a pivotal moment in Jotham's parable, where the esteemed olive tree, approached first by the other trees to be their king, firmly declines the offer. It expresses profound contentment with its inherent purpose of producing "fatness" (oil), a yield through which both God and humanity are honored. This refusal underscores a foundational wisdom: true worth and lasting honor are not found in the pursuit of power or elevated status, but in faithfully fulfilling one's natural calling and contributing productively to the well-being of the community and the glory of the Divine. The olive tree's steadfast stance serves as a stark contrast to the bramble's eager acceptance, foreshadowing the destructive consequences of ambition unchecked by humble service.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jotham's parable in Judges 9 is masterfully crafted, making rich use of Allegory and Personification. The trees are vividly personified, endowed with speech, reason, and the ability to make decisions, thereby serving as an allegorical representation of the people of Israel and their potential leaders. The olive tree, fig tree, and vine symbolize noble, productive, and humble individuals who understand the true essence of beneficial service, while the thorny bramble represents an unworthy, self-serving, and ultimately destructive leader like Abimelech. The entire narrative is steeped in profound Irony: the most valuable and productive trees, those with genuine "fatness" to offer, steadfastly refuse the kingship, recognizing its burdens and potential to distract from their true purpose. In stark contrast, the useless, thorny bramble eagerly accepts the crown, promising only fleeting shade and eventual destructive fire. This ironic juxtaposition powerfully highlights the folly of Shechem's choice and the inherent dangers of seeking power for power's sake. Furthermore, the rhetorical questions posed by the trees, particularly the olive tree, function as a potent Didactic tool, compelling the audience to critically reflect on the true nature of leadership, value, and the consequences of their choices.
THEOLOGICAL AND THEMATIC CONNECTIONS
The olive tree's refusal in Judges 9:9 offers a profound theological statement on the nature of authentic leadership and the inherent dangers of worldly ambition. It champions the biblical principle that genuine honor, influence, and lasting impact stem from humble service and faithful stewardship of one's God-given gifts, rather than from the self-serving pursuit of status or control. The tree's contentment in its productive role, which intrinsically honors God and benefits humanity, stands as a powerful counter-narrative to the prevailing human tendency to seek power and personal exaltation. This perspective challenges believers to re-evaluate what truly constitutes "success" or "promotion" in God's kingdom, suggesting that often, the most impactful and divinely blessed roles are those of quiet, consistent contribution and faithful service, rather than those of overt authority or public acclaim. The parable implicitly critiques any system where leadership is viewed primarily as an opportunity for personal gain or dominion, advocating instead for a model of leadership rooted in self-giving, valuable output for the common good, and ultimately, for God's glory.
REFLECTION AND APPLICATION
Judges 9:9 provides timeless wisdom for every believer, challenging our deeply ingrained perceptions of success, leadership, and personal purpose. The olive tree's profound contentment in its "fatness"—its inherent gifts, productive capacity, and beneficial output—and its resolute refusal to abandon this for a perceived "promotion" speaks directly to the human tendency to constantly chase titles, external recognition, or positions of power. This verse encourages us to find deep satisfaction and true honor in faithfully stewarding the unique gifts and roles God has sovereignly entrusted to us, recognizing that genuine impact and spiritual fruitfulness often emerge from consistent, humble contribution rather than from elevated status. The olive tree's example calls us to critically examine our deepest motivations: do we primarily seek to "sway over" others, or is our deepest desire to produce "fatness" that genuinely honors God and serves those around us? In a world that frequently equates influence with overt authority and prestige, the olive tree reminds us that our greatest value lies not in what we control, but in our capacity to bless and benefit others through our unique, God-given purpose, wherever we are planted and called to serve.
Questions for Reflection
FAQ
Why is the olive tree chosen first by the trees seeking a king?
Answer: The olive tree is chosen first due to its immense cultural, economic, and religious significance in ancient Israel. It was one of the most valuable and revered trees, symbolizing prosperity, blessing, and divine favor. Its oil ("fatness") was indispensable for daily life—providing food, light, and medicine—and, crucially, for sacred anointing and offerings, thereby directly honoring God and benefiting humanity. Its preeminence in the parable makes its refusal all the more impactful, setting a high standard for leadership that the subsequent, unworthy bramble fails to meet.
What does "honour God and man" mean specifically in this context?
Answer: The phrase "honour God and man" refers to the dual utility and profound sacred significance of the olive tree's oil. It honors God because olive oil was a vital component in various temple rituals and offerings (e.g., in the grain offering, Leviticus 2:1-2), and it was used to anoint priests (e.g., Exodus 29:7) and kings, signifying their consecration and setting apart for divine service. It honors humanity by providing essential sustenance (food), light (for lamps), cosmetic uses, and medicinal properties, all of which contributed directly to human well-being, comfort, and flourishing. The olive tree's service was thus both sacred and practical, benefiting all aspects of life.
How does this parable, particularly the olive tree's refusal, relate to Gideon's earlier refusal of kingship?
Answer: The olive tree's refusal in Jotham's parable directly echoes and powerfully reinforces Gideon's earlier rejection of kingship, as recorded in Judges 8:23. After his decisive victory over Midian, the Israelites offered Gideon kingship, but he famously declared, "I will not rule over you, neither shall my son rule over you: the LORD shall rule over you." Both Gideon and the noble trees (the olive, fig, and vine) represent a leadership ideal rooted in humble service, self-sacrifice, and a profound deference to God's ultimate sovereignty, rather than human ambition or the pursuit of worldly power. Their collective refusal highlights a wisdom that values faithful contribution and divine honor over the fleeting and often corrupting allure of earthly authority, contrasting sharply with Abimelech's self-serving and ultimately destructive pursuit of the crown.
CHRIST-CENTERED FULFILLMENT
Judges 9:9, with the olive tree's humble refusal of kingship in favor of its honorable service, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the olive tree declined a worldly crown to continue its valuable, life-giving service, Christ, the true and eternal King, did not cling to His divine status or grasp for earthly power. Instead, He willingly emptied Himself, taking on the very form of a servant (Philippians 2:6-7). Unlike Abimelech, who seized power through violence and self-exaltation, Jesus perfectly embodied the essence of servant leadership, declaring that He "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). He is the true "fatness," the "oil of gladness" with which God anointed Him (as referenced in Hebrews 1:9), poured out not for His own exaltation but to perfectly honor God and redeem fallen humanity. Christ's entire life, from His humble birth in a manger to His sacrificial death on the cross, perfectly illustrates the principle that true authority and lasting honor are found not in being "promoted over" others, but in self-giving love and sacrificial service, culminating in His ultimate exaltation by God precisely because of His profound humility and obedience (Philippians 2:8-11). He is the King who washes the feet of His disciples (John 13:1-17), demonstrating that His reign is one of humble, life-giving service, far surpassing the fleeting and destructive rule of any earthly bramble.