Judges 9:22–57

Disobedience produces its fruit, and now you find Abimelech, son of Gideon, rising up to take the place of his father... He rises as king. Someone gave him his name — perhaps his mother, to show his link to the great man of Israel and to cover the shame of his birth. The name shows how the subtle spirit was at work, whether it found expression or not: "My father was king." That is the very thing his father was not. His father refused to be king, and said God alone should be their king. And yet here is the son who declares that his father was king. What is more, he declares in the strongest way that his son also is going to be king.

The wretched Abimelech was not a judge. He sought a still higher position: he had himself proclaimed king (v. 6). Among the people he took the title used by those who rule over the nations. By claiming this title openly (v. 2), he acted in the opposite way to a judge whom God had raised up. To seize this place, he used purely human methods.

Then a small segment of Israel's population, the people of Shechem and of Beth Millo, gathered together and made Abimelech king. There appeared to be no energy on the part of the other tribes to resist this arrogant seizing of authority. It may be that most just ignored him, for nothing is said of his even attempting to attract the other tribes to him. Yet he was considered king over all Israel (v. 22).

Abimelech's rule lasted only three years. It was truly a matter of man ruling man to his hurt. God could not bless a kingdom set up in such a way. Both Abimelech and the men of Shechem had left Him out of their calculations. Both came to a tragic end. Today men do likewise. They too will find that God will not be mocked.

After Abimelech had reigned only three years, God stepped in. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended both them and Abimelech to suffer the consequences of working together in wickedness.

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who repaid the wickedness of Abimelech. It was God who brought back on the heads of the men of Shechem all their evil. And we may ask, in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous.

Let us not be seeking a place. Let us not be like Abimelech, wanting to step into the empty chair of the leader before him, the place his father had refused... wherever people think that certain ones are rulers, and will stay rulers despite anything in themselves or in the saints, be sure it is the bramble — a plant with no fruit for God.

The glory of the LORD and the blessing of His people were not before him; he wanted to exalt himself — he would be king... Now the Lord has declared that "everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Abimelech proved that word true, and so will the evil figure he foreshadows in the future.

Abimelech had reigned only three years. Then God stepped in and changed how the men of Shechem felt about him. No doubt the arrogance of the man had proven too much for them. But God meant both they and Abimelech to suffer for the wickedness they had shared in (vv. 23-24). They had made Abimelech king, but they felt no loyalty to him, so they were ready to pull him down.

Evil as well as good has its commission from God — not its existence, but its liberty to act, and the limits of its action. So we see in Job in early times, and in Ahab's case later; and what a comfort it is to know this. Nothing can escape from the divine government by the fact or admission of its being evil. How should it? Only in this way can we be at peace, assured that no waves can rise higher than the footstool of His throne.

But let me add this. A "messenger of Satan" may be sent out from the presence of God against either the flesh or the heart of man. An evil spirit from the Lord came upon Saul, and a lying spirit came upon the prophets of Ahab. 1 Sam. 16; 1 Kings 22. The Lord was beginning solemn acts of judgment. So He sent these messengers of Satan against the hearts of those who were justly under judgment. But other messengers of Satan reach only the body or the circumstances, as in the case of Paul and of Job. And this is only discipline, not judgment.

Treasure taken from the house of a false god kept this man in power. That silver did the devil's work. Baal's treasure took the place of Jehovah's power. It gave him the means to persecute and cut off the offspring of faith, the family of God (v. 5).

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. Internal quarrels, treacheries, struggles for power — these were the troubles that shook the camp of Israel once the testimony of God had left it. It became a scene of sorrow, of slaughter, and of hatred. But Jehovah, in His grace, made a ray of light shine in the middle of the darkness. He does not leave Himself without testimony... And should there be, as here, only a single witness left for God in this world, may we be that one.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had helped in the wicked murder of Gideon's sons. God used Abimelech to punish them as they deserved. So God made Abimelech's wrath praise the justice of divine retribution. But when Abimelech tried to go further, God held back the rest of his wrath. God brought on him the miserable destruction he fully deserved.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But when a man uses anything of the sort for self, and not for God, bitter disappointment must be the result. This is always true in the ways of God. What a man sows he must reap: if he sows to the flesh, of the flesh he reaps corruption.

Money taken from the house of a false god supported this man's influence. The usurper appealed to the pockets of the people, and did not despise the unholy source the money came from. This silver did the devil's work. Baal's treasure took the place of Jehovah's power. It gave the usurper the means to persecute and cut off the descendants of faith, the family of God.

After Abimelech had reigned only three years, God stepped in. He moved the men of Shechem to change their attitude toward Abimelech… But God intended that both they and Abimelech should suffer the consequences of working together in wickedness. They had made Abimelech king, but had no sense of loyalty to him, so were willing to remove him.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons. God used Abimelech to punish them as they deserved. So God made the anger of Abimelech serve the justice of divine retribution. But when he tried to go beyond this, God held back the rest of his anger. God brought on him the miserable destruction he so richly deserved.

God it was who sent the evil spirit between Abimelech and the men of Shechem. God it was who repaid the wickedness of Abimelech. God, who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous. The teaching of these later days has produced a weak and soft religion. It winces at the bare idea of God using His holy government to carry out justice. He goes on carrying it out all the same.

Righteous retribution follows in due time. God "considers it just to repay with affliction those who afflict you," and "if anyone is to be slain with the sword, with the sword must he be slain."… But God had decreed his destruction. Abimelech was fighting against the tower of Thebez, and final victory looked all but certain. Then a woman threw a piece of a millstone on his head and crushed his skull. God is not limited in His means.

"Whatever one sows, that will he also reap." This, however, is not grace but government. Still it is true of a saint as well as of a sinner… I shall never reap the reward of my sins in eternal blessedness, for it is infinite grace. But in the way of righteous government I shall reap the reward of my wrongdoing down here.

Abimelech had reigned only three years. Then God stepped in and moved the men of Shechem to change their attitude toward him. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the consequences of working together in wickedness. They had made Abimelech king, but felt no loyalty to him, so were willing to remove him. They put men in ambush against Abimelech, robbing all the people who passed that way. But Abimelech was told about this and of course avoided the danger to himself.

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who repaid the wickedness of Abimelech. It was God who brought all their evil back on the heads of the men of Shechem. And we may ask, in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous. Modernist teaching in recent times has produced a weak and soft religiosity. It flinches at the very idea of God exercising His holy government in executing justice. He goes on executing it all the same; and before long we may see further striking displays of it.

If this was truthful and sincere dealing, then let them rejoice in Abimelech and let him rejoice in the people of Shechem. Of course it is clear this was not truthful dealing, but grossly wicked. So Jotham adds, "But if not, let fire come out from Abimelech and devour the leaders of Shechem and Beth-millo; and let fire come out from the leaders of Shechem and from Beth-millo and devour Abimelech." God had put this prophecy into Jotham's mouth, and it came true only three years later. But Jotham then ran away, going to Beer to live at a distance from his cruel brother.

He sets himself to exercise authority over the people of God, and to do so he builds his throne on violence. There must be violence if there is rule of that kind; if there is the rule of man, it must be by violence. So he kills all his brothers, all the many sons of Gideon, with a single exception. Having cut off all rivals this way, he goes to Shechem, his mother's town, the town according to nature.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. There were internal quarrels, treacheries, and struggles for supremacy. Harvests ended in drunken celebration, and drunkenness vented itself in curses. Then came the ambition of Gaal, the schemes of Ebed, the cunning of Zebul, the violence of Abimelech. Such were the troubling elements that disturbed the camp of Israel when the testimony of God had left it. It became a scene of sorrow, of slaughter, and of hatred. But the Lord, in His grace, caused a ray of light to shine in the darkness. He does not leave Himself without testimony. We may say this again with confidence as we pass through difficult times.

Another man, Gaal, the son of Ebed, was ready to take advantage of the situation. He came to Shechem and won over the confidence of the Shechemites. He was a similar character to Abimelech, aspiring to have all authority in his hands. To celebrate the promotion of Gaal, the people gathered grapes from their vineyards and pressed out the juice. They went into the house of their idol, eating and drinking and cursing Abimelech. Such is the folly of men of the world.

Abimelech had reigned only three years. Then God stepped in and moved the men of Shechem to change their attitude toward him. No doubt the arrogance of the man had proven too much for them. But God intended both them and Abimelech to suffer the consequences of their shared wickedness.

God it was, who sent the evil spirit between Abimelech and the men of Shechem. God it was, who repaid the wickedness of Abimelech. God, who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable. That is especially true when it is a question of God's things.

Men must have a leader. How ready they are to follow any upstart who can promise enough good times to come! And how constantly disappointed and deceived they are by those they follow. That must be the experience of all through life. It lasts until they find and follow the true Leader, the One whom God has appointed to be the Shepherd and Leader of men.

Fire came out from the men of Shechem to devour Abimelech, just as Jotham prophesied. Gaal the son of Ebed gained the confidence of the treacherous Shechemites. He led them to curse Abimelech and to rebel against him. So fire comes out from the false king to devour them and the house of Millo, and at first he seemed to be winning everything.

Take Abimelech as a short picture of the rise and downfall of the power of Rome in Christendom. Then we may perhaps see in Gaal, the son of Ebed, the "loathing" bred of "servitude" — which is indeed the translation of his name. That loathing drives the nations to throw off their allegiance to the man they first lifted into power.

He is overcome. Abimelech and his officer Zebul are victorious.

Internal quarrels, betrayals, struggles for supremacy. Grape harvests that end in drunken hilarity, and drunkenness spilling over into curses. The ambition of Gaal, the counsels of Ebed, the craft of Zebul, the violence of Abimelech. These were the unsettling elements that troubled the camp of Israel, once the testimony of God had left it.

Israel had once again lapsed into idolatry, and taken Baal-berith to be their god. The words mean "lord of the covenant." That may simply mean "covenant-lord," and it may mean more. The worship of Baal was at least a sign of covenant with the Canaanites, whose god he was. The history here gives clear proof of alliance with the pagan nations. Baal-worship and mixing with the Canaanites are found at their worst in the story of crime and bloodshed that follows here.

The vine said: "Should I leave my wine, which cheers God and man, and go to be promoted over the trees?" New wine is the joy found in the shared communion of men with God. Israel lost that joy — the highest joy anyone could desire — when they adopted the spirit and ways of the nations.

Abimelech was successful. The evil spirit triumphed, but it will never be a spirit of peace among men. Internal quarrels, betrayals, struggles for supremacy; grape harvests that produced drunken hilarity; drunkenness finding its outlet in curses. Then the ambition of Gaal, the counsels of Ebed, the craft of Zebul, the violence of Abimelech. Such were the disturbing elements which troubled the camp of Israel, once the testimony of God had left it.

To celebrate the promotion of Gaal, the people gathered grapes from their vineyards, pressed out the juice and went into the house of their idol, eating and drinking and cursing Abimelech. Such is the folly of men of the world.

Long before, Moses had decreed that six tribes should stand on Mount Ebal to curse, and six on Mount Gerizim to bless. Joshua remembered this when the people entered Canaan. But since then Israel had morally chosen Ebal, the place of cursing. Jotham chose Gerizim, the place of blessing, and he stood there alone.

After Abimelech had reigned only three years, God intervened by moving the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer for joining together in wickedness.

Fire came out from the men of Shechem to devour Abimelech, just as Jotham prophesied. Gaal the son of Ebed gained the confidence of the treacherous men of Shechem. He led them to curse Abimelech and to rebel against him. So fire comes out from the false king in turn, to devour them and the house of Millo.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable. That is true above all when it is a question of God's things.

Gaal could then be very bold in asking, "Who is Abimelech, and who are we of Shechem, that we should serve him?" (v. 28). This is only a case of one broken piece of pottery quarrelling with another. The proud words fall from his lips: "If only this people were under my authority! Then I would remove Abimelech" (v. 29). Then he sent a message for Abimelech to build up his army and come out to battle.

Prince of the Hivites and father of Shechem. Jacob bought a piece of ground from his family, and Joseph was buried in it. Genesis 33:19; Joshua 24:32; Judges 9:28. He is called Emmor in Acts 7:16. Simeon and Levi killed him with the sword, along with Shechem and all the males of the city, to avenge their sister Dinah.

We may perhaps see in Gaal, the son of Ebed, the "loathing" bred of "servitude." That is in fact the translation of his name. It stirs the nations to throw off their allegiance to the very man they first lifted into power. No wonder the descendants of the "wild ass" (Hamor) rebel against so harsh a yoke as the one they had put their own necks into! But escaping from it is another matter. It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez.

Zebul was ready to distract him, and told him he was only seeing the shadows of the mountains as if they were men. But Gaal kept watching, and insisted there were two companies of people coming from different directions (v. 37). Then Zebul taunted Gaal with the reminder of his own words, "Who is Abimelech, that we should serve him?" He told him these were the very people he had despised (v. 28). Now they were ready to fight before Gaal was, and Gaal had to gather his army on short notice. But he had committed himself; he could do nothing else.

Abimelech was successful. The evil spirit triumphed, but it will never be a spirit of peace among men. Once the testimony of God had left the camp of Israel, unsettling elements troubled it. There were internal quarrels, betrayals, and struggles for supremacy. Grape harvests produced drunken merriment, and drunkenness vented itself in curses. There was the ambition of Gaal, the counsels of Ebed, the craft of Zebul, and the violence of Abimelech.

He does not leave Himself without testimony. We can say this again with confidence as we pass through difficult times. And if there is, as here, only a single witness left for God in this world, may we be that one — that despised Jotham, the last of all, but standing firm for God.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable, Judges 9 — and especially when it is a question of God's things.

Another man, Gaal, the son of Ebed, was ready to take advantage of the situation, and coming to Shechem, won over the confidence of the Shechemites. He was a similar character to Abimelech, aspiring to have all authority in his hands. To celebrate the promotion of Gaal, the people gathered grapes from their vineyards and pressed out the juice. They went into the house of their idol, eating and drinking and cursing Abimelech. Such is the folly of men of the world.

Gaal could then be very bold in asking, "Who is Abimelech, and who are we of Shechem, that we should serve him?" (v. 28). This is only a case of one broken piece of pottery fighting with another, and the proud words fall from his lips: "Would that this people were under my hand! Then I would remove Abimelech" (v. 29). Then he issued a message for Abimelech to increase his army and come out to battle.

We may perhaps see in Gaal, the son of Ebed, the "loathing" bred by "servitude." That is in fact what his name means. It is what stirs the nations to throw off their loyalty to the man they themselves first lifted into power. No wonder the descendants of Hamor — whose name means "wild ass" — rebel against so harsh a yoke, when they put their own necks into it. But escaping it is another matter.

Abimelech had reigned only three years. Then God stepped in and moved the men of Shechem to change their attitude toward him. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the results of joining together in wickedness.

Then Zebul taunted Gaal by reminding him of his own words: "Who is Abimelech, that we should serve him?" He told him these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal must gather his army on short notice. But he had committed himself: he could do nothing else.

The men of Shechem receive a rival to Abimelech. They receive him in a half-hearted way, and then thrust him out to meet Abimelech, who puts him to flight.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. There were quarrels within, betrayals and struggles for the top place. There were grape harvests that ended in drunken laughter, and drunkenness that poured itself out in curses. There was the ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech. These were the troubles that disturbed the camp of Israel, once the testimony of God had left it.

The Lord alone is our sufficiency. His love and grace and power can never fail. He is the true Vine, the Olive and the Fig Tree of which Jotham spoke in contrast to the useless bramble. Yes, all His people's need is found in Him.

Gaal then could be very bold in questioning, "Who is Abimelech and who is Shechem, that we should serve him?" (v. 28). This is only a case of one piece of broken pottery from the earth fighting with another, and the proud words fall from his lips: "If only this people were under my authority! Then I would remove Abimelech" (v. 29). Then he issued a message for Abimelech to increase his army and come out to battle.

Take Abimelech as a short picture of the rise and ruin of Rome's power in Christendom. Then perhaps we may see in Gaal, the son of Ebed, the "loathing" bred by "servitude" — which is in fact what his name means. That loathing stirs the nations to throw off their loyalty to the very man they first lifted into power.

Governor of Shechem for Abimelech while the latter was absent. Judges 9:28-41.

However, Zebul, the ruler of the city, did not sympathize with Gaal, though he had evidently kept quiet. He sent messengers secretly to Abimelech to warn him of what Gaal was doing (vv. 30-31). He advised him to take his army by night and wait in the field outside the city, ready to attack the city in the morning (vv. 32-33).

Quarrels at home, betrayals, struggles for the top place, grape harvests that ended in drunken merrymaking, drunkenness that poured itself out in curses, the ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech — these were the troubles that disturbed the camp of Israel once the testimony of God had left it. It became a scene of sorrow, of slaughter, and of hatred. But Jehovah, in His grace, caused a ray of light to shine in the darkness. He does not leave Himself without testimony.

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who paid back the wickedness of Abimelech. It was God who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous who takes vengeance?" Indeed He is not: He is very righteous.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But when anyone uses such a thing for self, and not for God, bitter disappointment must be the result. If there is anything more marked than another in his history, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap.

Abimelech had reigned only three years. Then God stepped in and moved the men of Shechem to change their attitude toward him. No doubt the arrogance of the man had proved too much for them. But God intended that both they and Abimelech should suffer the consequences of joining together in wickedness. They had made Abimelech king, yet felt no loyalty to him, so they were willing to remove him.

However, Zebul, the ruler of the city, did not sympathize with Gaal, though he had clearly kept quiet. He sent messengers secretly to Abimelech to warn him of what Gaal was doing. He also advised him to take his army by night and wait in the field outside the city, ready to attack in the morning. Abimelech acted on this advice, having all his army ready for a surprise attack on Gaal and his men.

Zebul was ready to distract him, and told him he was only seeing the shadows of the mountain as if they were men. But Gaal was now watching closely. He insisted that two companies of people were coming from different directions. Then Zebul taunted Gaal by reminding him of his own words: "Who is Abimelech that we should serve him?" These, he said, were the very people Gaal had despised. Now they were ready to fight before Gaal was.

In Gaal, the son of Ebed, we may perhaps see the "loathing" bred of "servitude" — that is exactly what his name means. It is a loathing that stirs the nations to throw off their allegiance to the very man they first lifted into power... And Zebul, whose character all through is craft, is Abimelech's officer to keep the city obedient. He may easily stand for the appearance of holiness that a power like Rome knows so well how to use when it enforces its claims.

In the Old Testament Scriptures the Spirit of God has drawn our attention to several men who clearly foreshadow the coming man of sin. Among them Abimelech the son of Gideon holds a solemn place.

Quarrels at home, betrayals, fights for the top place, grape harvests that ended in drunken laughter, drunkenness that poured itself out in curses, the ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech. These were the troubles that disturbed the camp of Israel once the testimony of God had left it.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who paid Abimelech back for his own wickedness. It was God who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous.

However, Zebul, the ruler of the city, did not sympathise with Gaal, though he had evidently kept quiet. He sent messengers secretly to Abimelech, warning him of what Gaal was doing (vv. 30-31). He advised him to take his army by night and wait in the field outside the city, ready to attack in the morning (vv. 32-33). Abimelech acted on this advice, having all his army ready for a surprise attack on Gaal and his men.

Abimelech had reigned only three years. Then God intervened. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the consequences of working together in wickedness (vv. 23-24).

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who paid back the wickedness of Abimelech. It was God who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous who takes vengeance?" Indeed He is not: He is very righteous.

We may perhaps see in Gaal, the son of Ebed, the "loathing" bred of "servitude" — which is exactly what his name means. That loathing stirs the nations to throw off their loyalty to the man they themselves first lifted into power… Zebul shows craft all the way through. He is Abimelech's officer, there to keep the city obedient.

Internal quarrels, treacheries, struggles for supremacy. Grape harvests that ended in drunken partying, and drunkenness that spilled over into cursing. The ambition of Gaal, the counsels of Ebed, the craft of Zebul, the violence of Abimelech. These were the disturbing elements that troubled the camp of Israel, once God's testimony had left it.

Just as Jotham prophesied, fire came out from the men of Shechem to devour Abimelech. Gaal the son of Ebed gained the confidence of the treacherous Shechemites. He made them curse Abimelech and rebel against him. So fire comes out from the false king to devour them and the house of Millo. At first he seemed to carry all before him. But God had decreed his destruction. He was fighting against the tower of Thebez, and the final victory looked all but sure, when a woman threw a piece of millstone down on his head and crushed his skull.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly, and teaches us to beware of trusting in man — the bramble of Jotham's parable, Judges 9 — and especially so when it is a question of God's things.

The Lord alone is our sufficiency. His love and grace and power can never fail.

However, Zebul, the ruler of the city, did not sympathise with Gaal, though he had evidently kept quiet. He sent messengers secretly to Abimelech to warn him of what Gaal was doing (vv. 30-31). He advised him to take his army by night and wait in the field outside the city, ready to attack the city in the morning (vv. 32-33). Abimelech acted on this advice, having all his army ready for a surprise attack on Gaal and his men.

Early in the morning Gaal went out and stood at the entrance to the city gate. He said to Zebul, who was with him, "Look, people are coming down from the tops of the mountains!" Zebul was ready to put him off. He told him he saw only the shadows of the mountain, as if they were men. But Gaal was watching closely now. He insisted that two companies of people were coming from different directions. Then Zebul taunted Gaal with the reminder of his words, "Who is Abimelech that we should serve him?" ... Now they were ready to fight before Gaal was, and Gaal must gather his army on short notice. But he had committed himself: he could do nothing else.

Abimelech had reigned only three years when God stepped in. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the consequences of joining together in wickedness (vv. 23-24). They had made Abimelech king, but they felt no loyalty to him, so they were willing to remove him from power.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to chastise them as they deserved. So God made Abimelech's wrath praise the justice of divine retribution. But when Abimelech tried to go beyond this, God held back the rest of his wrath. He brought on him the miserable destruction which he so richly deserved. Jotham's parable contained not only a prophecy but a curse — and that curse came true.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. Once the testimony of God had left the camp of Israel, unsettling things troubled it. There were internal quarrels, treacheries and struggles for supremacy. There were grape harvests that ended in drunken laughter, and drunkenness venting itself in curses. There was the ambition of Gaal, the counsels of Ebed, the craft of Zebul and the violence of Abimelech... And if only a single witness is left for God in this world, as here, may we be that one. May we be like that despised Jotham — the last of all, but standing firm for God.

Zebul, the ruler of the city, did not sympathise with Gaal, though he had clearly kept quiet. He sent messengers secretly to Abimelech, warning him of what Gaal was doing (vv. 30-31). He advised him to take his army by night and wait in the field outside the city, ready to attack in the morning (vv. 32-33). Abimelech acted on this advice, having all his army ready for a surprise attack on Gaal and his men.

Abimelech had reigned only three years when God intervened. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the consequences of collusion in wickedness (vv. 23-24). They had made Abimelech king, but had no sense of loyalty to him, so were willing to depose him.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. God it was who sent the evil spirit between Abimelech and the men of Shechem. God it was who repaid the wickedness of Abimelech. God, who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous.

Fire came out from the men of Shechem as Jotham prophesied, to devour Abimelech. Gaal the son of Ebed gained the confidence of the treacherous Shechemites. He made them curse Abimelech and rebel against him. So fire comes out from the false king to devour them and the house of Millo, and at first he appeared to carry everything before him. But God had decided on his destruction.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. Internal quarrels, betrayals, struggles for supremacy. Grape harvests that ended in drunken excitement, and drunkenness venting itself in curses. The ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech. These were the disturbing forces that troubled the camp of Israel once the testimony of God had left it.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But where anything of that sort is used for self and not for God, bitter disappointment must follow. If there is anything in his history more striking than the rest, it is how solemnly God repaid him. This is always true in the ways of God. What a man sows he must reap.

Let us not be seeking a position. Let us not be like Abimelech, wanting to step into the empty chair of some predecessor — a chair his father had actually refused.

Early in the morning Gaal went out and stood at the entrance to the city gate, and he said to Zebul who was with him, "Look, people are coming down from the tops of the mountains!" Zebul was ready to divert him, and told him he saw only the shadows of the mountain as if they were men. But Gaal was now intent on watching, and insisted that there were two companies of people coming from different directions.

Zebul taunted Gaal with his own words: "Who is Abimelech that we should serve him?" He told him these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal must gather his army on short notice. But he had committed himself: he could do nothing else.

Gates protected a city, but "in the gate" was also the place where people settled many important matters. When Boaz wanted the question of Ruth and the inheritance settled, he went up to the gate. There he debated the matter with a nearer relative, then closed it, with the elders as witnesses. To "sit in the gate" was a place of honour... It should have been the place of true judgement and justice, but was not always so.

Abimelech had reigned only three years when God stepped in. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should pay for working together in wickedness. They had made Abimelech king, but felt no loyalty to him, so they were willing to remove him. They set men in ambush against Abimelech and robbed everyone who passed that way.

Righteous retribution follows in due course, for "God considers it just to repay with affliction those who afflict you." Fire came out from the men of Shechem as Jotham prophesied, to devour Abimelech; Gaal the son of Ebed gained the confidence of the treacherous Shechemites and caused them to curse Abimelech and to rebel against him. So fire comes out from the false king to devour them, and at first he appeared to be winning everything. But God had decreed his destruction.

In Gaal, the son of Ebed, we may perhaps see the "loathing" bred of "servitude." That is indeed the translation of his name. It is what drives the nations to throw off their allegiance to the man they first lifted into power. The descendants of Hamor — whose name means "wild ass" — may well rebel against so harsh a yoke, when they put their own necks into it! But escaping it is another matter.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable. That is true above all when God's things are at stake.

Early in the morning Gaal went out and stood at the entrance to the city gate. He told Zebul that people were coming down from the tops of the mountains. Zebul was ready to divert him, and told him he saw only the shadows of the mountain as if they were men. But Gaal was now intent on watching, and insisted that there were two companies of people coming from different directions.

Gaal then could be very bold in questioning, "Who is Abimelech and who is Shechem, that we should serve him?" This is only one piece of broken pottery fighting with another. The proud words fall from his lips, "If only this people were under my authority! Then I would remove Abimelech." Then he issued a message for Abimelech to increase his army and come out to battle.

Then Zebul taunted Gaal with the reminder of his words, "Who is Abimelech that we should serve him?" He told him these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal must gather his army on short notice. But he had committed himself: he could do nothing else.

We may perhaps see in Gaal, the son of Ebed, the "loathing" bred of "servitude." That is indeed the translation of his name. Such loathing drives people to throw off their loyalty to the very man they first lifted into power. But breaking free is another matter. Zebul, whose character throughout is that of craft, is Abimelech's officer to keep the city in obedience.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. Internal quarrels, treacheries and struggles for supremacy troubled the camp of Israel when the testimony of God had left it. So did grape harvests that ended in drunken hilarity, and drunkenness venting itself in curses. So did the ambition of Gaal, the advice of Ebed, the craft of Zebul and the violence of Abimelech. It became a scene of sorrow, of slaughter, and of hatred; but the Lord, in His grace, caused a ray of light to shine in the darkness. He does not leave Himself without testimony, and we may say that with confidence as we pass through difficult times. Even if only one witness is left for God in this world, may we be that one — that despised Jotham, the last of all, but standing firm for God.

The men of Shechem receive a rival to Abimelech. They receive him in a half-hearted way, and then thrust him out to meet Abimelech, who puts him to flight. The men of Shechem are still at enmity with Abimelech, so he comes into open conflict with them and overthrows them.

Fire came out from the men of Shechem as Jotham prophesied, to devour Abimelech. Gaal the son of Ebed gained the confidence of the treacherous Shechemites. He caused them to curse Abimelech and rebel against him. So fire comes out from the false king to devour them and the house of Millo. At first he seemed to carry everything before him. But God had decreed his destruction.

Early in the morning Gaal went out and stood at the entrance to the city gate. He said to Zebul, who was with him, "Look, people are coming down from the tops of the mountains!" Zebul was ready to distract him. He told Gaal that he saw only the shadows of the mountain, which looked like men. But Gaal was watching closely now. He insisted that two companies of people were coming from different directions.

Not the 'plain' but the 'oak' of Meonenim, that is, the Enchanter's Oak, or 'the regarders of times,' as the margin note puts it.

An observer of times had his lucky and unlucky days. Nothing could be started without asking the gods first… Others read omens for the same purpose: to find out the will of their god. Their answers came from thunder, lightning, the clouds, the flight of birds, or the appearance of certain birds.

Gaal could then be very bold in asking, "Who is Abimelech and who is Shechem, that we should serve him?" This is only a case of one piece of broken pottery from the earth fighting with another. The proud words fall from his lips: "If only this people were under my authority! Then I would remove Abimelech." Then he issued a message for Abimelech to increase his army and come out to battle.

Then Zebul taunted Gaal by reminding him of his own words: "Who is Abimelech that we should serve him?" He told him these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal had to gather his army on short notice. But he had committed himself: he could do nothing else.

Abimelech was successful; the evil spirit triumphed, but it will never be a spirit of peace among men. Quarrels within, betrayals, and struggles for power troubled the camp of Israel. Grape harvests ended in drunken laughter, and drunkenness poured itself out in curses. Then there was the ambition of Gaal, the advice of Ebed, the cunning of Zebul, the violence of Abimelech. These were the things that disturbed the camp once the testimony of God had left it.

God it was, who sent the evil spirit between Abimelech and the men of Shechem. God it was, who rendered again the wickedness of Abimelech. God, who rendered upon the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous who takes vengeance?" Indeed He is not: He is very righteous.

Then there is the revolt of Gaal (loathing), the son of Ebed (servitude), and he opposed Abimelech. Something similar happened in the Christian world. Because Rome ruled in a domineering way, people revolted against her. They tried to overthrow the church power that oppressed them. But Gaal's attempt fails. He is overcome. Abimelech and his officer Zebul are victorious.

Zebul was ready to put Gaal off, and told him he was only seeing the shadows of the mountain, as if they were men. But Gaal was watching closely now. He insisted that two companies of men were coming from different directions. Then Zebul taunted Gaal by reminding him of his own words, "Who is Abimelech that we should serve him?" He told him these were the very people he had despised. They were ready to fight before Gaal was, and Gaal had to gather his army at short notice. But he had committed himself: he could do nothing else.

Gaal could then be very bold in asking, "Who is Abimelech and who is Shechem, that we should serve him?" This is only a case of one potsherd of the earth striving with another. The proud words fall from his lips: "If only this people were under my authority! Then I would remove Abimelech." Then he sent a message telling Abimelech to build up his army and come out to battle.

Another man, Gaal the son of Ebed, was ready to take advantage of the situation. He came to Shechem and won over the confidence of the Shechemites. He was a similar character to Abimelech, aspiring to have all authority in his hands. To celebrate Gaal's promotion, the people gathered grapes from their vineyards and pressed out the juice. Then they went into the house of their idol, eating and drinking and cursing Abimelech. Such is the folly of men of the world.

Perhaps we may see in Gaal, the son of Ebed, the "loathing" bred of "servitude." That is in fact the translation of his name. It is this loathing that stirs the nations to throw off their loyalty to the man they first lifted into power. No wonder the descendants of the "wild ass" (Hamor) rebel against a yoke as harsh as the one they had put their own necks into! But escaping from it is another matter. Zebul, whose character all through is craft, is Abimelech's officer, there to keep the city in obedience.

Abimelech had reigned only three years. Then God stepped in, moving the men of Shechem to change their attitude toward him. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer the results of working together in wickedness. They had made Abimelech king, but they had no loyalty to him. So they were willing to remove him.

Fire came out from the men of Shechem to devour Abimelech, just as Jotham prophesied. Gaal the son of Ebed gained the confidence of the treacherous Shechemites. He caused them to curse Abimelech and to rebel against him. So fire comes out from the false king in turn, to devour them and the house of Millo. At first he seemed to sweep everything before him. But God had decreed his destruction.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable — and to beware most of all when it is a question of God's things.

Then Zebul taunted Gaal with the reminder of his words, "Who is Abimelech... that we should serve him?" He told him these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal must gather his army on short notice. But he had committed himself: he could do nothing else.

Another man, Gaal, the son of Ebed, was ready to take advantage of the situation, and coming to Shechem, won over the confidence of the Shechemites. He was a similar character to Abimelech, aspiring to have all authority in his hands.

This is only a case of one piece of broken pottery fighting with another, and the proud words fall from his lips, "Would that this people were under my hand! Then I would remove Abimelech."

However, Zebul, the ruler of the city, did not sympathize with Gaal, though he had clearly kept quiet. He sent secret messengers to Abimelech to warn him of what Gaal was doing. He advised him to take his army by night and wait in the field outside the city, ready to attack the city in the morning.

Zebul's character throughout is one of craft, and he is Abimelech's officer, there to keep the city in obedience. He may well represent the show of holiness that a power like Rome knows so well how to use when it enforces its claims.

The cedars of Lebanon were to fall before the bramble's fire! In saying that, an element of prophecy appears. The men of Shechem and others began by putting their trust in the wicked upstart Abimelech. But very soon an evil spirit sprang up between the two parties. It ended in fire from Abimelech consuming the men of Shechem and their tower, and in the destruction of Abimelech himself.

God it was, who sent the evil spirit between Abimelech and the men of Shechem. God it was, who repaid the wickedness of Abimelech. God, who brought down on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous who takes vengeance?" Indeed He is not: He is very righteous.

These were the things that troubled the camp of Israel when the testimony of God had left it: internal quarrels, treacheries, struggles for power, grape harvests that ended in drunken laughter, drunkenness finding its outlet in curses, the ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech... And if there is, as here, only a single witness left for God in this world, may we be that one. May we be that despised Jotham — the last of all, but standing firm for God.

Zebul taunted Gaal by reminding him of his own words: "Who is Abimelech that we should serve him?" He told him that these were the very people he had despised. Now they were ready to fight before Gaal was, and Gaal had to gather his army on short notice. But he had committed himself. He could do nothing else.

Abimelech had the stronger army and the advantage of surprise. He crushed Gaal's followers, and many fell wounded. But at this point Abimelech withdrew to Arumah, while Zebul drove Gaal and his brothers out of Shechem. This was in fact better for Gaal, since he would probably have been killed if he had stayed in Shechem. Nothing more is said about what happened to him after this.

In Gaal, the son of Ebed, we may perhaps see the "loathing" bred by "servitude" — that is in fact what his name means. It is this loathing that stirs the nations to throw off their loyalty to the very one they first lifted into power. No wonder the descendants of the "wild ass" rebel against a yoke as harsh as the one they had put their own necks into! But escaping from it is another matter.

Fire came out from the men of Shechem to devour Abimelech, just as Jotham prophesied. Gaal the son of Ebed won the confidence of the treacherous Shechemites. He made them curse Abimelech and rebel against him. So fire comes out in turn from the false king, to devour them and the house of Millo. At first he seemed to carry all before him. But God had decreed his destruction.

The power that makes Abimelech is not the power that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez.

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who repaid the wickedness of Abimelech. It was God who brought all their evil back on the heads of the men of Shechem. And we may ask, in the words of Scripture, "Is God unrighteous who takes vengeance?" Indeed He is not. He is very righteous.

Quarrels among themselves, betrayals, struggles for the top place, grape harvests that ended in drunken partying, drunkenness that poured itself out in curses, the ambition of Gaal, the advice of Ebed, the craft of Zebul, the violence of Abimelech — these were the troubles that disturbed the camp of Israel, once the testimony of God had left it... And if only a single witness is left for God in this world, as here, may we be that one.

Abimelech's army was stronger, and it had the element of surprise. It crushed the followers of Gaal, and many fell wounded. But at this time Abimelech withdrew to Arumah, while Zebul drove Gaal and his brothers from Shechem. Actually, it was better for Gaal that they did this, for he likely would have been killed if remaining in Shechem. The account says nothing, though, about what happened to him after this.

City or district apparently near Shechem, the home of Abimelech. Judges 9:41.

The details show us how this prophecy of Jotham's came true to the very letter. Fire comes out from the men of Shechem and consumes Abimelech, and fire comes out from Abimelech and consumes the men of Shechem. The men of Shechem receive a rival to Abimelech. They receive him in a half-hearted way, and then thrust him out to meet Abimelech, who puts him to flight. The men of Shechem are still at enmity with Abimelech, and he is put into open conflict with them, and overthrows them.

Then there is the revolt of Gaal (loathing), the son of Ebed (servitude), and he opposed Abimelech. Something similar happened later in the Christian world. Rome ruled in a domineering way, and people revolted against her. They tried to overthrow this church oppressor. But Gaal's attempt fails. He is overcome. Abimelech and his officer Zebul are victorious. The revolt has failed.

The story is told with such full detail that there is much more in it than the affairs of one small Israelite city; yet the commentators treat it as little more than that. Nor can we expect full light on it all at once... Zebul's character all through is craft, and he is Abimelech's officer, there to keep the city obedient. He may easily stand for the apparent holiness that a power like Rome knows so well how to use to enforce its claims.

Abimelech had not yet captured the city of Shechem. For some reason people were coming out of it the next day. He heard this and approached the city with three companies, lying in wait... All that day Abimelech fought against the city. He took it and tore it down. He sowed it with salt, so that nothing fruitful would grow there. He had told the Shechemites before that he was their flesh and blood, and had won their support. Now he has no hesitation in destroying his own flesh and blood!

Accordingly fire comes out from the false king to devour them and the house of Millo, and he seemed at first to carry all before him. But God had decreed his destruction.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God used Abimelech's anger to display the justice of divine retribution. But when Abimelech tried to go beyond this, God held back the rest of his anger. God brought on him the miserable destruction he so richly deserved.

The city of Shechem had not yet fallen, and for some reason people were coming out of it the next day. Abimelech heard this (v. 42) and with three companies approached the city, lying in wait. When he saw people coming out of the city he attacked. One company took the city gate. The other companies destroyed those who had come out (vv. 43-44). Abimelech fought against the city all that day. He overcame it and tore it down, and sowed it with salt so that nothing useful would grow there (v. 45). Earlier he had told the people of Shechem that he was their own flesh and blood (v. 2), and so won their support. Now he has no hesitation in destroying his own flesh and blood!

In Judges 8 we saw the people of Israel wanting to hand authority to their leader. Here a wolf takes the Shepherd's place and grabs the flock to eat it... He used the brothers of his mother, who was Gideon's concubine, to win over the men of Shechem by posing as their brother. They trusted this traitor. Their moral state was so low that they even forgot the bond that tied them to all Israel, and said of Abimelech: "He is our brother." For them, brotherhood had lost its true meaning. It had become only a label for one party.

After Abimelech had reigned only three years, God intervened by moving the men of Shechem to change their attitude toward Abimelech. No doubt the man's arrogance had become too much for them. But God meant both them and Abimelech to suffer the consequences of joining together in wickedness (vv. 23-24).

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who paid Abimelech back for his wickedness. It was God who brought all their evil back on the heads of the men of Shechem. And we may ask in the words of Scripture, "Is God unrighteous who takes vengeance?" No, He is not. He is very righteous.

...the details show us how this prophecy of Jotham's came true to the very letter. Fire comes out from the men of Shechem and burns up Abimelech. Fire comes out from Abimelech and burns up the men of Shechem. The men of Shechem take in a rival to Abimelech. They receive him half-heartedly, then push him out to face Abimelech, who puts him to flight. The men of Shechem are still hostile to Abimelech. He is brought into open conflict with them, and he overthrows them.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made Abimelech's rage show the justice of His own repayment. But when Abimelech tried to go further than that, God held back the rest of his rage and brought on him the miserable destruction he had earned. Jotham's parable held not only a prophecy but a curse, and that curse came true.

The city of Shechem had not been captured, and for some reason people were coming from the city the next day. Abimelech heard this (v. 42). He came near the city with three companies and lay in wait. When he saw people coming out of the city he attacked. One company took the gate of the city, while the other companies destroyed those who had come out (vv. 43-44). He had told the Shechemites before that he was their flesh and blood (v. 2), and so won their support. Now he has no hesitation in destroying his own flesh and blood!

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons. God used Abimelech to punish them as they deserved. So God made Abimelech's wrath show the justice of His retribution. But when Abimelech tried to go further, God held back the rest of his wrath, and brought on him the miserable destruction he fully deserved.

Fire comes out from the false king to devour the men of Shechem and the house of Millo, and at first he appeared to carry all before him. But God had decreed his destruction. He was fighting against the tower of Thebez, and the final victory looked all but sure. Then a woman threw a piece of millstone on Abimelech's head and broke his skull. God is not restricted to means. He Who sold Sisera into the hands of a woman could use the same kind of instrument here, when everything else had failed.

Internal quarrels, treacheries, struggles for power, drunken grape harvests, drunkenness that broke out in curses, the ambition of Gaal, the craft of Zebul, the violence of Abimelech — these were the things that troubled the camp of Israel. They came in when the testimony of God had left it. It became a scene of sorrow, of slaughter, and of hatred. But Jehovah, in His grace, caused a ray of light to shine in the middle of the darkness.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly, and teaches us to beware of trusting in man — the bramble of Jotham's parable, Judges 9 — and especially so when it is a question of God's things.

Let us not be seeking a place. Let us not be like Abimelech. He wanted to step into the empty chair of the man before him — a chair his own father had refused. Let us not seek to be Abimelechs in any sense of the word. Whether it is one man or a dozen makes no difference. The principle is the same. Wherever there is a spirit of succession, wherever people think that certain men are rulers and will stay rulers despite anything in themselves or in the saints, you may be sure it is the bramble. It is what has no fruit for God.

The city of Shechem had not been captured, and for some reason people were coming out of the city the next day. Abimelech heard this and with three companies approached the city, lying in wait. When he saw people coming out of the city he attacked. One company occupied the gate of the city. The other companies destroyed those who had come out. All that day Abimelech fought against the city. He overcame it and demolished it, sowing it with salt to make it unfit for bearing fruitful plants. He had told the Shechemites before that he was their flesh and blood, and gained their support. Now he has no hesitation in destroying his own flesh and blood!

Abimelech had reigned only three years. Then God intervened. He moved the men of Shechem to change their attitude toward Abimelech. No doubt the arrogance of the man had proven too much for them. But God intended that both they and Abimelech should suffer for working together in wickedness. They had made Abimelech king, but had no sense of loyalty to him, so were willing to depose him.

I will not go into the details. They are very interesting and profitable reading, and they show us how this prophecy of Jotham's came true to the very letter. Fire comes out from the men of Shechem and consumes Abimelech. Fire comes out from Abimelech and consumes the men of Shechem. The men of Shechem take in a rival to Abimelech. They welcome him half-heartedly, then push him out to meet Abimelech, who puts him to flight. The men of Shechem are still hostile to Abimelech, and he is brought into open conflict with them, and overthrows them. They flee to their tower. He brings branches of these very trees — brings his brother's parable, we might say — sets fire to the door of the tower, and burns up those who had sided with his rival.

God it was who sent the evil spirit between Abimelech and the men of Shechem. God it was who paid back the wickedness of Abimelech. God it was who brought down on the heads of the men of Shechem all their evil. ... Modern teaching in these later days has produced a corrupted and soft religion. It flinches at the bare idea of God using His holy government to carry out justice. He goes on carrying it out all the same.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez. In the story in Judges, the millstone is the cause of Abimelech's destruction; yet it is character that brings destruction from God.

Internal quarrels, betrayals, struggles for power, grape harvests that ended in drunken partying, drunkenness that broke out in curses, the ambition of Gaal, the counsels of Ebed, the craft of Zebul, the violence of Abimelech — these were the troubles that disturbed the camp of Israel once the testimony of God had left it. It became a scene of sorrow, slaughter, and hatred. But Jehovah, in His grace, made a ray of light shine in the darkness. He does not leave Himself without testimony.

All that day Abimelech fought against the city, overcame it and demolished it, sowing it with salt to make it unfit for bearing fruitful vegetation (v. 45). He had told the Shechemites before that he was their flesh and blood (v. 2) and won their support. Now he has no hesitation in destroying his own flesh and blood!

It was used in the grain offering, and in other offerings (Lev. 2:13), also in connection with covenants (Num. 18:19; 2 Chr. 13:5, etc.); and in judgments (Gen. 14:3; Deut. 29:2; Judges 9:45; Jer. 17:6). These uses powerfully declare the lasting nature of the truth that salt pictures.

In the same way, the Lord declared what would happen if Israel rebelled and fell under the curse. Their whole ground would be brimstone and salt, like the overthrow of Sodom (Deuteronomy 29:23). The New Testament adds the terrible picture of salt that loses its taste. Such salt is no use for the land or for the manure heap, so it is thrown out.

I will not go into the details, though they make very interesting and profitable reading. They show us how Jotham's prophecy came true to the very letter. Fire comes out from the men of Shechem and consumes Abimelech, and fire comes out from Abimelech and consumes the men of Shechem... When they flee to their tower, he brings branches of these very trees — the parable of his brother, we might say. He sets fire to the door of the tower and burns up those who had sided with his rival.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But when anyone uses such a thing for self, and not for God, bitter disappointment must be the result. If there is anything more marked than another in his history, it is the solemnity of God's retribution. This is always true in the ways of God. What a man sows he must reap: if he sows to the flesh, of the flesh he reaps corruption.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez. Here the millstone reminds us of Babylon's overthrow. In Revelation 18:21 the New Testament takes up the symbol the Old Testament prophet used.

He cannot join in all this conflict and strife, so he flees to Beer and dwells there. Beer is "a well," and he dwells by the well, while the people of God carry on their ugly strife over authority. He drinks from the fountain of the word of God, the only place that gives strength and refreshment.

But the men of the tower of Shechem were clearly not in the city of Shechem. When they heard of Shechem's fall, they gathered in a stronghold inside the temple of an idol, Berith (v. 46). What else could they do, when they had refused God as their stronghold?

As soon as Gideon died, Israel went back to worshipping the Baals as idols, and above all Baal-Berith, which means "lord of the covenant." This shows Israel sinking to a covenant relationship with God that is not God's covenant at all. It is only a promise to serve the Lord that comes from the flesh. God's covenant with Israel was the law of Moses, but false lords promote a counterfeit covenant.

The worship of Baal was at least a sign of a covenant with the Canaanites, whose god he was, and the history here gives clear proof of an alliance with the pagan nations… The Hebrew word used for the "lords" of Shechem is an unusual one, and it keeps coming back (verses 2, 6, 7, 18, 20, 23, 24, 25, 26, 39, 46, 47, 51). That can hardly be an accident. It probably points to most of them being Canaanites.

Idolatry and the reign of Abimelech go together here, as they do in the later fulfillment this history pictures. And Shechem, the very spot where God proclaimed His law, is now the center of falling away from Him.

The shadow of a bramble! In the heat of Palestine you could hardly imagine anything less protective. And the bramble invited them to trust in that, with the alternative of being devoured!… The men of Shechem and others began by putting their trust in the wicked upstart Abimelech. But very soon an evil spirit sprang up between the two sides, and it ended in fire from Abimelech destroying the men of Shechem and their tower.

Fire comes out from the men of Shechem and consumes Abimelech, and fire comes out from Abimelech and consumes the men of Shechem… When they flee to their tower, he brings branches of these very trees. He brings his brother's parable with him, we might say. He sets fire to the door of the tower, and burns up those who had sided with his rival.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But where anything of that sort is used for self, and not for God, bitter disappointment must be the result. If one thing stands out in his history above all, it is the solemn fact of God's repayment. This is always true in the ways of God. What a man sows he must reap.

But the men of the tower of Shechem were clearly not in the city of Shechem. When news of Shechem's destruction reached them, they gathered in a stronghold at the temple of an idol, Berith (v. 46). What else could they do when they had refused God as a stronghold? Abimelech heard this and led his men to the location.

Israel had once again fallen into idolatry and taken Baal-berith to be their god. The name means "lord of the covenant"... Worshipping Baal was at the very least a sign of a covenant with the Canaanites, since he was their god. The history here gives clear proof of an alliance with the pagan nations... The word used here for "lords" (baale) is unusual in Hebrew, but is "often found in the Phoenician dialect." The way it keeps coming back in this chapter can hardly be an accident. It probably points to most of these men being Canaanites, and it ties them to the Phoenician Baal-worship of Canaan.

So idolatry and the reign of Abimelech belong together here, just as they do in the larger fulfillment this foreshadows. And Shechem — the very spot where the law of Jehovah was proclaimed — is now the center of the nation's turning away from God.

...they show us how Jotham's prophecy came true to the very letter. Fire comes out from the men of Shechem and consumes Abimelech. Fire comes out from Abimelech and consumes the men of Shechem... When they flee to their tower, he brings branches of these very trees. He brings his brother's parable with him, we might say. He sets fire to the door of the tower and burns up those who had sided with his rival.

In verse 15 we see Jotham as a master of sarcasm and a man of prophetic vision. The shadow of a bramble! In the heat of Palestine you could hardly picture anything that gives less shelter. And the bramble invited them to trust in that, with the alternative of being devoured!... The men of Shechem and others began by putting their trust in the wicked upstart Abimelech. But very soon an evil spirit sprang up between the two sides. It ended with fire from Abimelech destroying the men of Shechem and their tower — and with Abimelech himself destroyed too.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons. God used Abimelech to punish them as they deserved. So God used Abimelech's anger to display the justice of His own judgment. But when Abimelech tried to go further than that, God held back the rest of his anger. God then brought on him the wretched destruction he so fully deserved. Jotham's parable held not only a prophecy but a curse, and that curse came true.

All of this is told in such full detail that there must be far more in it than the affairs of one small Israelite city. Yet commentators treat it as little more than that. Nor can we expect to gain full light on it all at once.

Salmon is perhaps the same as Mount Zalmon in Judges 9:48, the Hebrew being the same, a wooded mountain near Shechem.

The trees elect a bramble bush to rule them. The bramble's answer is very significant: "If I am to be ruler, then you have either got to bow to me, or fire will come out and burn up all the trees, from the cedar of Lebanon in its height down to the smallest of them." It is rule or ruin.

Abimelech did not only forget his father's example. He deliberately chose the opposite path of proud self-pleasing.

When they flee to their tower, he brings branches of these very trees — brings the parable of his brother, we might say. He sets fire to the door of the tower, and burns up those who had sided with his rival.

When they heard that Shechem had been destroyed they gathered in a stronghold of a temple of an idol, Berith (v. 46). What else could they do when they had refused God as a stronghold? Abimelech heard this and led his men to the location. They cut down branches of trees and used these to set a fire. The fire burned into the stronghold and destroyed it, killing about one thousand men and women.

So the first part of Jotham's parable was fulfilled: fire came out from Abimelech and consumed the men of Shechem (v. 20), those who had made Abimelech king. This was an awesome judgment of the city and the tower of Shechem!

The men of Shechem had been wicked accomplices in the murder of Gideon's sons. God used Abimelech to chastise them as they deserved. So God made the wrath of Abimelech praise the justice of divine retribution. But when he tried to go beyond this, God restrained the rest of his wrath and brought on him the miserable destruction he so richly deserved.

But the men of the tower of Shechem were evidently not in the city of Shechem. When they heard that Shechem had been destroyed they gathered in a stronghold of a temple of an idol, Berith. What else could they do when they had refused God as a stronghold? Abimelech heard this and led his men to the location. They cut down branches of trees. With these they set a fire that burned into the stronghold and destroyed it, killing about one thousand men and women. So the first part of Jotham's parable was fulfilled: fire came out from Abimelech and consumed the men of Shechem, those who had made Abimelech king.

Israel had once again lapsed into idolatry, and taken Baal-berith to be their god. The words mean "lord of the covenant"... Idolatry and the reign of Abimelech are connected; and Shechem, at the very spot where the law of the Lord was proclaimed, is now the centre of apostasy.

The details show us how this prophecy of Jotham's was fulfilled to the very letter... When they flee to their tower, he brings branches of these very trees. He brings his brother's parable, we might say. He sets fire to the door of the tower, and burns up those who had sided with his rival.

The tendency of man's heart is to make another king than God, and to put leaders in His place. This destroys the use and blessing for which God gives the olive, the fig, the vine, and all His various gifts... Royalty comes naturally to the thorn-bush. It needs to give up nothing, but it has nothing in its gift but thorns. But worse would come than this. The fire of God's wrath would come from this side and from that, and destroy both king and people.

In the case of Abimelech it is seen most clearly... In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But when anything of that sort serves self and not God, bitter disappointment must be the result. If anything in his history stands out above the rest, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made Abimelech's anger serve the justice of divine retribution. But when he tried to go beyond this, God held back the rest of his anger. He brought on him the miserable destruction he so richly deserved. Jotham's parable contained not only a prophecy but a curse, and it was fulfilled.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But where anything of the sort is used for self, and not for God, bitter disappointment must be the result. If there is anything more marked than another in his history, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap.

Then Abimelech goes after another man to another city. There he is seeking to do the same thing, to burn out those who had found shelter in the tower. Then a woman's hand with a piece of millstone makes an end of him — weakness using a simple tool of daily labour, the daily humble work of a weak woman. She takes the millstone and throws it out, crushing Abimelech, and all his power with him. It is done by the hand of a woman.

But God had decreed his destruction. Abimelech was fighting against the tower of Thebez, with the final victory all but certain, when "a woman threw an upper millstone on Abimelech's head and crushed his skull." God is not restricted to means. He who sold Sisera into the hands of a woman could use similar means here, when everything else had proved useless.

Again a woman became the vessel of God's power, and a worthless fragment of a once useful millstone became the instrument.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the anger of Abimelech serve the justice of divine repayment. But when he tried to go beyond this, God held back the rest of his anger and brought on him the miserable destruction he so richly deserved.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez.

City in Ephraim. Abimelech took it, except for the tower. A piece of a millstone thrown from that tower killed him. So the besieged and the besieger were all punished in their sin.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez. Here the millstone reminds us of Babylon's overthrow. In Revelation 18:21 the New Testament takes up the symbol used by the Old Testament prophet. There Babylon herself is pictured by the millstone, as the hard and merciless grinder of God's wheat. In the story in Judges, the millstone is the cause of Abimelech's destruction. Yet these two things are almost one: it is character that brings destruction from God. And the woman's hand — what is it but the Church of God? Her cries have gone up to God, and in this way she brings the punishment. The millstone and the woman's hand are complementary thoughts that complete the picture.

Abimelech, confident from his victories, then went on to Thebez and took the city. But the people of the city escaped to a strong tower and barred it against him (v. 51). Again Abimelech meant to burn this tower, but he made the mistake of going too close. A woman in the tower (her name unknown) dropped a large millstone from the top of the tower onto Abimelech's head, crushing his skull.

Fire came out from Abimelech and devoured the men of Shechem. But when he thought to do the same to the men of Thebez, no fire came out from him. Instead, a piece of a broken millstone came down from a woman of Thebez and struck him a death-blow. The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the wrath of Abimelech praise the justice of divine retribution. But when he tried to go beyond this, God restrained the rest of his wrath and brought on him the miserable destruction he so richly deserved. Jotham's parable contained not only a prophecy but a curse, which was fulfilled.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But where anyone uses such a thing for self, and not for God, bitter disappointment must be the result. If there is anything more marked than another in his history, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap.

But God had decreed his destruction. He was fighting against the tower of Thebez, with the final victory all but sure, when "a certain woman threw an upper millstone on Abimelech's head and crushed his skull." God is not restricted to means. He who sold Sisera into the hands of a woman could use a similar instrument here, when everything else had proved useless.

A woman's hand with a piece of millstone — weakness using a simple tool of daily work — makes an end of him. She takes the millstone and throws it out, crushing Abimelech, and all his power with him.

Jerusalem may yet be rebuilt and fortified so well that people think no one can break in. The sentries may stay on the alert. The city may take every care against attack. But the hardest efforts of human strength and care will be useless unless the Lord keeps the city.

"The Name of the LORD is a strong tower; the righteous man runs into it and is safe." The Name stands for Jehovah Himself. He is the place of refuge, of shelter, protection and safety for all who in faith turn to Him. In Him is our peace and safety. The Hebrew meaning of "is safe" is "set on high." So if we flee to Him and become His, we are lifted high in Him, seated in Christ in heavenly places.

When they flee to their tower, he brings branches of these very trees. He brings his brother's parable, we might say. He sets fire to the door of the tower, and burns up those who had sided with his rival.

Abimelech, in the confidence of conquest, then went on to Thebez and took the city. But the people of the city escaped to a strong tower and barred it against him (v. 51). Again Abimelech meant to burn this tower down. His mistake was going too close.

But God had decreed his destruction. He was fighting against the tower of Thebez, and the final victory looked all but sure. Then "a certain woman threw an upper millstone on Abimelech's head and crushed his skull." God is not restricted to means. He who sold Sisera into the hands of a woman could use a similar instrument here, when everything else had proved useless.

Abimelech goes after another man, to another city. There he tries to do the same thing: to burn out those who had found shelter in the tower. Then a woman's hand with a piece of millstone makes an end of him — weakness using a simple tool of ordinary daily work, the humble daily work of a weak woman. She takes the millstone and throws it out, crushing Abimelech and all his power with him. It is done by the hand of a woman.

Again a woman became the vessel of God's power, and a worthless fragment of a once useful millstone became the instrument.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the anger of Abimelech serve the praise of divine justice. But when he tried to go beyond this, God held back the rest of his anger. God brought on him the miserable destruction he so richly deserved. Jotham's parable contained not only a prophecy but a curse, and that curse came true.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable. That is true above all when it is a question of God's things.

But Abimelech was a forceful man. It looked as if his cruel rule would be fastened even more firmly on Israel's shoulders. Then, all at once, deliverance came. Abimelech had taken Thebez, and the survivors there fled in desperation to a tower. He was about to set the tower on fire and destroy them. Just then a blow struck him down. And how? A woman threw down from the tower a piece of a millstone.

the punishment is often of the same kind as the sin that caused it. Scripture gives many examples of this. Jacob deceived his father when the old man could not see. Later Leah's crafty father deceived Jacob in the dark. Jacob's sons sold their brother Joseph into Egypt, and they themselves had to come into Egypt… Abimelech killed his seventy brothers on one stone. He himself died when a piece of a millstone was thrown on his head… As we sow, so we reap.

Fire came out from Abimelech and destroyed the men of Shechem. He planned to do the same to the men of Thebez. But no fire came out from him this time. Instead a piece of a broken millstone came down from a woman of Thebez and dealt him a death blow… The men of Shechem had shared in the wicked murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the anger of Abimelech serve the justice of divine retribution. But when Abimelech tried to go further, God held back the rest of his anger and brought on him the miserable destruction he fully deserved. Jotham's parable held not only a prophecy but a curse, and that curse came true.

A woman's hand with a piece of millstone makes an end of him. Here is weakness using a simple tool of daily work — the humble daily work of a weak woman. She takes the millstone and throws it out, crushing Abimelech and all his power with him. A woman's hand does it.

He could only call quickly to his armour-bearer to kill him with his sword. He did not ask this to escape the pain. He asked it so that people would not say that a woman killed him! (vv. 53-54). Such was the pride of this godless man. Whatever he was thinking, the Lord still used a woman to defeat him. The record gives no reason to admire Abimelech.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez. Here the millstone reminds us of Babylon's overthrow. In Revelation 18:21 the New Testament takes up the same symbol the Old Testament prophet used. There Babylon herself is pictured as the millstone, the hard and merciless grinder of God's wheat. In the story in Judges, the millstone is the cause of Abimelech's destruction. Yet the two thoughts are almost one: it is character that brings destruction from God.

A woman in the tower (her name is unknown) dropped a large millstone from the top onto Abimelech's head. It crushed his skull. All he could do was call quickly to his armour bearer to kill him with his sword. That was not to save him from suffering. It was so that people would not say that a woman killed him! Such was the pride of this ungodly man. Whatever his thoughts were, it was still a woman whom the Lord used to defeat him, and the record certainly inspires no admiration for Abimelech.

Then Abimelech goes after another man to another city. There he tries to do the same thing, to burn out those who had found shelter in the tower. Then a woman's hand with a piece of a millstone makes an end of him — weakness using a simple tool of daily work, the humble daily work of a weak woman. She takes the millstone and throws it out, crushing Abimelech, and all his power with him. A woman's hand does it.

Notice here the lesson that is repeated all through this book. The way of power is the way of weakness. God will only use an instrument weak enough to give itself up into His hands.

But God had decreed his destruction. He was fighting against the tower of Thebez, and the final victory looked certain. Then "a certain woman threw a piece of a millstone on Abimelech's head and crushed his skull." God is not restricted in the means He uses. He who sold Sisera into the hands of a woman could use a similar instrument here, when everything else had failed.

Fire came out from Abimelech and devoured the men of Shechem. But when he planned to do the same to the men of Thebez, no fire came out from him. Instead a piece of a broken millstone came down from a woman of Thebez and dealt him a death-blow. The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been willing partners in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the anger of Abimelech serve the justice of divine retribution. But when Abimelech tried to go further, God held back the rest of his anger and brought on him the miserable destruction he had fully earned. Jotham's parable held not only a prophecy but a curse, and it came true.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But when anyone uses such a thing for self, and not for God, bitter disappointment must be the result. If there is anything in his history that stands out more than the rest, it is the seriousness of divine retribution. This is always true in the ways of God. What a man sows he must reap: if he sows to the flesh, from the flesh he will reap corruption. And this is just as true of the believer as of the man who carelessly or lightly bears the name of the Lord Jesus.

With Abimelech dead, there was no leader and no reason for his servants to fight any longer. They all left and returned to their homes (v. 55). So, just as God had prophesied through Jotham, Abimelech destroyed the Shechemites, and a Shechemite woman killed him. Whether Abimelech or the men of Shechem, they all reaped what they had sown. Their gross evil recoiled on their own heads (vv. 56-57).

Abimelech's rule lasted only three years. It was truly a matter of man ruling man to his hurt. God could not bless a kingdom set up in such a way. Both Abimelech and the men of Shechem had left Him out of their calculations. Both came to a tragic end. Today men do likewise. They too will find that God will not be mocked.

In him we have a man who took advantage of the reputation for the power of God that had worked through his father. But where anything of the sort is used for self, and not for God, bitter disappointment must be the result. And if there is anything more marked than another in his history, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap: if he sows to the flesh, of the flesh he reaps corruption.

Then Abimelech goes after another man to another city. There he is trying to do the same thing, to burn out those who had found shelter in the tower. While he does it, a woman's hand with a piece of millstone makes an end of him — weakness using a simple instrument of daily, humble toil. She takes the millstone and throws it out, crushing Abimelech, and all his power with him. It is done by the hand of a woman.

It is not the power that makes Abimelech that can unmake him. He prevails against Shechem, only to perish by a woman's hand at Thebez. Here the millstone reminds us of Babylon's overthrow. In Revelation 18:21 the New Testament takes up the symbol the Old Testament prophet used. There Babylon herself is pictured by the millstone, as the hard and merciless grinder of God's wheat. In the story in Judges, the millstone causes Abimelech's destruction. Yet these two things are almost one: it is character that brings destruction from God.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable. This is even more so when it is a question of God's things.

The Lord alone is our sufficiency. His love and grace and power can never fail. He is the true Vine, the Olive and the Fig Tree of whom Jotham spoke, in contrast to the useless bramble. Yes, all His people's need is found in Him.

The last two verses of the chapter point out that God's hand in government was behind the whole thing. The men of Shechem had been wicked accomplices in the murder of Gideon's sons. God used Abimelech to punish them as they deserved. So God made Abimelech's anger serve the justice of divine retribution. But when Abimelech tried to go further, God held back the rest of his anger. God then brought on him the miserable destruction he so fully deserved. Jotham's parable held not only a prophecy but a curse, and it was fulfilled.

His relatives gave Abimelech a little money — seventy shekels of silver. With it he hired worthless and reckless men to carry out his evil plans. Then, to stop any chance of opposition, he went to Ophrah and killed the other sons of Gideon. Only the youngest, Jotham, escaped by hiding. This awful crime of mass murder of his own brothers meant nothing to him. None of them had shown any desire to reign over Israel, but he wanted to make sure that none of them would.

But God had decreed his destruction. Abimelech was fighting against the tower of Thebez, and final victory looked certain. Then "a certain woman threw an upper millstone on Abimelech's head and crushed his skull." God is not restricted to means. He who sold Sisera into the hands of a woman could use a similar instrument here, when everything else had proved useless.

All he could do was call quickly to his armor bearer to kill him with his sword. He did not ask this to escape suffering. He asked it so that people would not say a woman killed him! Such was the pride of this ungodly man. Whatever his thoughts were, it was still a woman whom the Lord used to defeat him.

"Whatever one sows, that will he also reap." The sin of sowing weeds may be forgiven, but the reaping must match the sowing. The first is grace, the second is government. Each acts in its own sphere, and neither interferes with the other.

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who repaid the wickedness of Abimelech. It was God who brought down on the heads of the men of Shechem all their evil. And we may ask, in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not. He is completely righteous. Modern teaching has produced a weak, watered-down religion. It flinches at the bare idea of God using His holy government to carry out justice. He carries it out all the same.

So it will be with the wilful king of the future, the blasphemous persecutor of God's saints. The Lord Jesus "will kill him with the breath of His mouth and bring him to nothing by the appearance of His coming."

It was God who sent the evil spirit between Abimelech and the men of Shechem. It was God who repaid the wickedness of Abimelech. God repaid on the heads of the men of Shechem all their evil. And we may ask in the words of Scripture, "Is God unrighteous to inflict wrath?" Indeed He is not: He is very righteous. The modern teaching of these later days has produced a weak and soft religion. It flinches at the bare idea of God using His holy government to carry out justice. He carries it out all the same; and before long we may see further striking expressions of it.

The men of Shechem had been wicked accomplices in the murder of Gideon's sons, and God used Abimelech to punish them as they deserved. So God made the wrath of Abimelech serve the justice of divine repayment. But when he tried to go further, God held back the rest of his wrath and brought on him the miserable destruction he so richly deserved. Jotham's parable contained not only a prophecy but a curse, and it came true.

Of course it is clear this was not honest dealing, but grossly wicked. So Jotham adds, "But if not, let fire come out from Abimelech and devour the leaders of Shechem and Beth-millo; and let fire come out from the leaders of Shechem and from Beth-millo and devour Abimelech" (v. 20). This was a prophecy God had put into the mouth of Jotham, and it was fulfilled only three years later.

As God had foretold through Jotham, Abimelech destroyed the Shechemites, and a Shechemite woman killed him. Whether Abimelech or the men of Shechem, they all reaped what they had sown. Their gross evil came back on their own heads (vv. 56-57).

Righteous retribution follows in due course: "God considers it just to repay with affliction those who afflict you," and "if anyone is to be slain with the sword, with the sword must he be slain" (2 Thessalonians 1:6; Revelation 13:10). God had decreed his destruction. When he was fighting against the tower of Thebez, with final victory all but certain, "a certain woman threw an upper millstone on Abimelech's head and crushed his skull." God is not limited to means. He who sold Sisera into the hands of a woman could use a similar instrument here, when everything else had proved useless.

Now the Lord has declared that "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted" — Abimelech proved the truth of it, and so will the godless counterpart of the future.

The ninth chapter of Judges records for us the bitter harvest of his pride and their folly. It teaches us to beware of trusting in man — the bramble of Jotham's parable, Judges 9 — and especially so when it is a question of God's things.