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Judges Chapter
Nine
Judges 9
Chapter Contents
Abimelech murders his brethren, and is made king. (1-6)
Jotham rebukes the Shechemites. (7-21) The Shechemites conspire against
Abimelech. (22-29) Abimelech destroys Shechem. (30-49) Abimelech slain. (50-57)
Commentary on Judges 9:1-6
(Read Judges 9:1-6)
The men of Shechem chose Abimelech king. God was not
consulted whether they should have any king, much less who it should be. If
parents could see what their children would do, and what they are to suffer,
their joy in them often would be turned into sorrow: we may be thankful that we
cannot know what shall happen. Above all, we should fear and watch against sin;
for our evil conduct may produce fatal effects upon our families, after we are
in our graves.
Commentary on Judges 9:7-21
(Read Judges 9:7-21)
There was no occasion for the trees to choose a king,
they are all the trees of the Lord which he has planted. Nor was there any
occasion for Israel to set a king over them, for the Lord was their King. Those
who bear fruit for the public good, are justly respected and honoured by all
that are wise, more than those who merely make a figure. All these fruit-trees
gave much the same reason for their refusal to be promoted over the trees; or,
as the margin reads it, to go up and down for the trees. To rule, involves a
man in a great deal both of toil and care. Those who are preferred to public
trust and power, must forego all private interests and advantages, for the good
of others. And those advanced to honour and dignity, are in great danger of
losing their fruitfulness. For which reason, they that desire to do good, are
afraid of being too great. Jotham compares Abimelech to the bramble or thistle,
a worthless plant, whose end is to be burned. Such a one was Abimelech.
Commentary on Judges 9:22-29
(Read Judges 9:22-29)
Abimelech is seated in the throne his father refused. But
how long does this glory last? Stay but three years, and see the bramble
withered and burned. The prosperity of the wicked is short and fickle. The
Shechemites are plagued by no other hand than Abimelech's. They raised him
unjustly to the throne; they first feel the weight of his sceptre.
Commentary on Judges 9:30-49
(Read Judges 9:30-49)
Abimelech intended to punish the Schechemites for
slighting him now, but God punished them for their serving him formerly in the
murder of Gideon's sons. When God uses men as instruments in his hand to do his
work, he means one thing, and they another. That, which they hoped would have
been for their welfare, proved a snare and a trap, as those will certainly
find, who run to idols for shelter; such will prove a refuge of lies.
Commentary on Judges 9:50-57
(Read Judges 9:50-57)
The Shechemites were ruined by Abimelech; now he is
reckoned with, who was their leader in villany. Evil pursues sinners, and
sometimes overtakes them, when not only at ease, but triumphant. Though
wickedness may prosper a while, it will not prosper always. The history of
mankind, if truly told, would greatly resemble that of this chapter. The records
of what are called splendid events present to us such contests for power. Such
scenes, though praised of men, fully explain the Scripture doctrine of the
deceitfulness and desperate wickedness of the human heart, the force of men's
lust, and the effect of Satan's influence. Lord, thou has given us thy word of
truth and righteousness, O pour upon us thy spirit of purity, peace, and love,
and write thy holy law in our hearts.
── Matthew Henry《Concise Commentary on Judges》
Judges 9
Verse 2
[2]
Speak, I pray you, in the ears of all the men of Shechem, Whether is better for
you, either that all the sons of Jerubbaal, which are threescore and ten
persons, reign over you, or that one reign over you? remember also that I am
your bone and your flesh.
Reign — He
supposed they would take that government which their father refused; and that
the multitude of his sons would occasion divisions, and confusions, which they
might avoid by chusing him king; and so they might enjoy the monarchy which
they had long desired.
Your bone and flesh —
Your kinsman, of the same tribe and city with you; which will be no small
honour and advantage to you.
Verse 3
[3] And his mother's brethren spake of him in the ears of all the men of
Shechem all these words: and their hearts inclined to follow Abimelech; for
they said, He is our brother.
Brethren —
That is, kinsmen.
He is our brother —
They were easily persuaded to believe what served their own interest.
Verse 4
[4] And
they gave him threescore and ten pieces of silver out of the house of
Baalberith, wherewith Abimelech hired vain and light persons, which followed
him.
Pieces of silver —
Not shekels, which were too small a sum for this purpose; but far larger
pieces, the exact worth whereof it is not possible for us now to know.
The house of Baal-berith — Out of his sacred treasury; having since Gideon's death built this
temple (which he would never have suffered whilst he lived) and endowed it with
considerable revenues.
Light persons —
Unsettled, idle and necessitous persons, the proper instruments of tyranny and
cruelty.
Verse 5
[5] And
he went unto his father's house at Ophrah, and slew his brethren the sons of
Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding
yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
His brethren —
The only persons who were likely to hinder him in establishing his tyranny.
Threescore and ten —
Wanting one, who is here expressed.
Jotham was left —
Whereby he would signify, that this was an act of justice, in cutting them all
off in an orderly manner, for some supposed crime, probably, as designing
sedition and rebellion.
Verse 6
[6] And all the men of Shechem gathered together, and all the house of Millo,
and went, and made Abimelech king, by the plain of the pillar that was in
Shechem.
House of Millo —
Some eminent and potent family living in Shechem, or near it.
King —
Over all Israel, verse 22, which was a strange presumption for the
inhabitants of one city; but they had many advantages for it; as the eager, and
general, and constant inclination of the Israelites to kingly government;
Abimelech's being the son of Gideon, to whom, and to his sons, they offered the
kingdom. And though the father could, and did refuse it for himself; yet they
might imagine, that he could not give away his sons' right, conveyed to them by
the Israelites, in their offer; the universal defection of the Israelites from
God to Baal, whose great patron and champion Abimelech pretended to be; the
power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud
and imperious spirit, would make them readily close with a king of their own
brethren; and Abimelech's getting the start of all others, having the crown
actually put upon his head, and an army already raised to maintain his tyranny.
Of the pillar —
Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a
witness of the covenant renewed between God and Israel, Joshua 24:26. This place they chose, to signify
that they still owned God, and their covenant with him; and did not worship Baal
in opposition to God, but in conjunction with him, or in subordination to him.
Verse 7
[7] And
when they told it to Jotham, he went and stood in the top of mount Gerizim, and
lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem,
that God may hearken unto you.
Mount Gerizim —
Which lay near Shechem. The valley between Gerizim and Ebal, was a famous
place, employed for the solemn reading of the law, and its blessings and
curses: and it is probable it was still used, even by the superstitious and
idolatrous Israelites for such occasions, who delighted to use the same places
which their ancestors had used.
Cried — So
that they who stood in the valley might hear him, though not suddenly come at
him to take him.
Men of Shechem —
Who were here met together upon a solemn occasion, as Josephus notes, Abimelech
being absent.
That God may hearken — When you cry unto him for mercy; so he conjures and persuades them to
give him patient audience.
Verse 8
[8] The
trees went forth on a time to anoint a king over them; and they said unto the
olive tree, Reign thou over us.
The trees, … — A
parabolical discourse, usual among the ancients, especially in the eastern
parts.
To anoint — To
make a king, which was done among the Israelites, and some others, with the
ceremony of anointing.
Olive-tree — By
which he understands Gideon.
Verse 9
[9] But
the olive tree said unto them, Should I leave my fatness, wherewith by me they
honour God and man, and go to be promoted over the trees?
Honour God — In
whose worship oil was used for divers things; as, about the lamps, and
offerings, and for anointing sacred persons and things.
And man —
For oil was used in the constitution of kings, and priests, and prophets, and
for a present to great persons, and to anoint the head and face.
Promoted —
Heb. to move hither and thither, to wander to and fro, to exchange my sweet
tranquility, for incessant cares and travels.
Verse 10
[10] And
the trees said to the fig tree, Come thou, and reign over us.
Fig-tree —
Gideon refused this honour, both for himself, and for his sons; and the sons of
Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom,
were as far from such thoughts as their father.
Verse 13
[13] And
the vine said unto them, Should I leave my wine, which cheereth God and man,
and go to be promoted over the trees?
Cheareth God —
Wherewith God is well pleased, because it was offered to God.
Verse 14
[14] Then
said all the trees unto the bramble, Come thou, and reign over us.
Bramble —
Or, thorn, fitly representing Abimelech, the son of a concubine, and a person
of small use, and great cruelty.
Verse 15
[15] And
the bramble said unto the trees, If in truth ye anoint me king over you, then
come and put your trust in my shadow: and if not, let fire come out of the
bramble, and devour the cedars of Lebanon.
If in truth — If
you deal truly and justly in making me king.
Then trust —
Then you may expect protection under my government.
Devour the cedars — In
stead of protection, you shall receive destruction by me; especially you
cedars, that is, nobles, such as the house of Millo, who have been most forward
in this work.
Verse 18
[18] And
ye are risen up against my father's house this day, and have slain his sons,
threescore and ten persons, upon one stone, and have made Abimelech, the son of
his maidservant, king over the men of Shechem, because he is your brother;)
Ye have slain —
Abimelech's fact is justly charged upon them, as done by their consent,
approbation and assistance.
Maidservant —
His concubine, whom he so calls by way of reproach.
Over Shechem — By
which limitation of their power, and his kingdom, he reflects contempt upon
him, and chargeth them with presumption, that having only power over their own
city, they durst impose a king upon all Israel.
Verse 20
[20] But
if not, let fire come out from Abimelech, and devour the men of Shechem, and
the house of Millo; and let fire come out from the men of Shechem, and from the
house of Millo, and devour Abimelech.
Devour Abimelech —
This is not so much a prediction as an imprecation, which, being grounded upon
just cause, had its effect, as others in like case had.
Verse 21
[21] And
Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of
Abimelech his brother.
And fled —
Which he might easily do, having the advantage of the hill, and because the
people were not forward to pursue a man whom they knew to have such just cause
to speak, and so little power to do them hurt.
To Beer — A
place remote from Shechem, and out of Abimelech's reach.
Verse 22
[22] When
Abimelech had reigned three years over Israel,
Over Israel —
For though the men of Shechem were the first authors of Abimelech's
advancement, the rest of the people easily consented to that form of government
which they so much desired.
Verse 23
[23] Then
God sent an evil spirit between Abimelech and the men of Shechem; and the men
of Shechem dealt treacherously with Abimelech:
God sent —
God gave the devil commission to work upon their minds.
Verse 24
[24] That
the cruelty done to the threescore and ten sons of Jerubbaal might come, and
their blood be laid upon Abimelech their brother, which slew them; and upon the
men of Shechem, which aided him in the killing of his brethren.
The cruelty —
That is, the punishment of the cruelty.
Verse 25
[25] And
the men of Shechem set liers in wait for him in the top of the mountains, and
they robbed all that came along that way by them: and it was told Abimelech.
For him — To
seize his person.
Robbed all —
Such as favoured or served Abimelech; for to such only their commission
reached, though it may be, they went beyond their bounds, and robbed all
passengers promiscuously.
Verse 26
[26] And
Gaal the son of Ebed came with his brethren, and went over to Shechem: and the
men of Shechem put their confidence in him.
Gaal — It
is not known who he was; but it is evident, he was a man very considerable for
wealth, and strength and interest; and ill-pleased with Abimelech's power.
Went to Shechem — By
his presence and council to animate and assist them against Abimelech.
Verse 27
[27] And
they went out into the fields, and gathered their vineyards, and trode the
grapes, and made merry, and went into the house of their god, and did eat and
drink, and cursed Abimelech.
Went out —
Which, 'till his coming they durst not do, for fear of Abimelech.
Made merry —
Both from the custom of rejoicing, and singing songs in vintage time, and for
the hopes of their redemption from Abimelech's tyranny. Their
goals-Baal-berith, verse 4, either to beg his help against Abimelech, or
to give him thanks for the hopes of recovering their liberty.
Eat and drink — To
the honour of their idols, and out of the oblations made to them, as they used
to do to the honour of Jehovah, and out of his sacrifices.
Cursed —
Either by reviling him after their manner, or, rather in a more solemn and
religious manner, cursing him by their god, as Goliath did David.
Verse 28
[28] And
Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should
serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men
of Hamor the father of Shechem: for why should we serve him?
Who is Abimelech —
What is he but a base-born person, a cruel tyrant, and one every way unworthy
to govern you? Who is Shechem - That is, Abimelech, named in the foregoing
words, and described in those which follow. He is called Shechem for the
Shechemite. The sense is, who is this Shechemite? For so he was by the mother's
side, born of a woman of your city, and she but his concubine and servant; why
should you submit to one so basely descended? Of Jerubbaal - Of Gideon, a
person famous only by his fierceness against that Baal which you justly honour
and reverence, whose altar he overthrew, and whose worship he endeavoured to
abolish.
And Zebul —
And you are so mean spirited, that you do not only submit to him, but suffer
his very servants to bear rule over you; and particularly, this ignoble and
hateful Zebul.
Serve, … — If
you love bondage, call in the old master and lord of the place; chuse not an
upstart, as Abimelech is; but rather take one of the old flock, one descended
from Hamor, Genesis 34:2, who did not carry himself like a
tyrant, as Abimelech did; but like a father of his city. This he might speak
sincerely, as being himself a Canaanite and Shechemite, and possibly came from
one of those little ones whom Simeon and Levi spared when they slew all the
grown males, Genesis 34:29. And it may be that he was one of
the royal blood, a descendent of Hamor, who hereby sought to insinuate himself
into the government, as it follows, verse 29. Would to God that this people were under my
hand; which he might judge the people more likely to chuse both because they
were now united with the Canaanites in religion; and because their present distress
might oblige them to put themselves under him, a valiant and expert commander.
Verse 29
[29] And
would to God this people were under my hand! then would I remove Abimelech. And
he said to Abimelech, Increase thine army, and come out.
My hand —
That is, under my command; I wish you would unanimously submit to me, as your
captain and governor; for he found them divided; and some of them hearkening
after Abimelech, whom they had lately rejected, according to the levity of the
popular humour.
I would remove — As
you have driven him out of your city, I would drive him out of your country.
He said — He
sent this message or challenge to him.
Increase thine army — I
desire not to surprise thee at any disadvantage; strengthen thyself as much as
thou canst, and come out into the open field, that thou and I may decide it by
our arms.
Verse 35
[35] And
Gaal the son of Ebed went out, and stood in the entering of the gate of the
city: and Abimelech rose up, and the people that were with him, from lying in
wait.
And stood — To
put his army in order, and to conduct them against Abimelech, whom he supposed
to be at a great distance.
Verse 36
[36] And
when Gaal saw the people, he said to Zebul, Behold, there come people down from
the top of the mountains. And Zebul said unto him, Thou seest the shadow of the
mountains as if they were men.
To Zebul —
Who concealed the anger which he had conceived, verse 30, and pretended compliance with him in this
expedition, that he might draw him forth into the field where Abimelech might
have the opportunity of fighting with him, and overthrowing him.
The shadow —
For in the morning, as this was, and in the evening, the shadows are longest,
and move quickest.
Verse 38
[38] Then
said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is
Abimelech, that we should serve him? is not this the people that thou hast
despised? go out, I pray now, and fight with them.
Where is now, … —
Now shew thyself a man, and fight valiantly for thyself and people.
Verse 40
[40] And
Abimelech chased him, and he fled before him, and many were overthrown and
wounded, even unto the entering of the gate.
He fled —
Being surprised by the unexpected coming of Abimelech, and probably not fully
prepared for the encounter.
Verse 41
[41] And
Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that
they should not dwell in Shechem.
Dwelt at Arumah — He
did not prosecute his victory, but retreated to Arumah, to see whether the
Shechemites would not of themselves return to his government, or else, that
being hereby grown secure, he might have the greater advantage against them.
Thrust out — It
seems the same night. Probably the multitude, which is generally light and
unstable, were now enraged against Gaal, suspecting him of cowardice or
ill-conduct. Zebul's interest was not so considerable with them, that he could
prevail with them either to kill Gaal and his brethren, or to yield themselves
to Abimelech; and therefore he still complies with the people, and waits for a
fairer opportunity.
Verse 42
[42] And
it came to pass on the morrow, that the people went out into the field; and
they told Abimelech.
Went out — to
their usual employments about their land.
Verse 43
[43] And
he took the people, and divided them into three companies, and laid wait in the
field, and looked, and, behold, the people were come forth out of the city; and
he rose up against them, and smote them.
Three companies —
Whereof he kept one with himself, verse 44, and put the rest under other commanders.
Verse 44
[44] And
Abimelech, and the company that was with him, rushed forward, and stood in the
entering of the gate of the city: and the two other companies ran upon all the
people that were in the fields, and slew them.
Entering of the gate — To prevent their retreat into the city, and give the other two companies
opportunity to cut them off.
Verse 45
[45] And
Abimelech fought against the city all that day; and he took the city, and slew
the people that was therein, and beat down the city, and sowed it with salt.
With salt — In
token of his desire of their utter and irrecoverable destruction.
Verse 46
[46] And
when all the men of the tower of Shechem heard that, they entered into an hold
of the house of the god Berith.
The tower — A
strong place belonging to the city of Shechem, made for its defence without the
city.
Berith —
Or, Baal-berith, verse 4. Hither they fled out of the town belonging to
it, fearing the same event with Shechem; and here they thought to be secure;
partly by the strength of the place, partly by the religion of it, thinking
that either their god would protect them there, or that Abimelech would spare
them out of pity to that god.
Verse 48
[48] And
Abimelech gat him up to mount Zalmon, he and all the people that were with him;
and Abimelech took an axe in his hand, and cut down a bough from the trees, and
took it, and laid it on his shoulder, and said unto the people that were with
him, What ye have seen me do, make haste, and do as I have done.
Zalmon — A
place so called from its shadiness.
Verse 50
[50] Then
went Abimelech to Thebez, and encamped against Thebez, and took it.
Thebez —
Another town near to Shechem; and, as it seems, within its territory.
Verse 51
[51] But
there was a strong tower within the city, and thither fled all the men and
women, and all they of the city, and shut it to them, and gat them up to the
top of the tower.
And all —
All that were not slain in the taking of the town.
Top of the tower —
Which was flat and plain, after their manner of building.
Verse 53
[53] And
a certain woman cast a piece of a millstone upon Abimelech's head, and all to
brake his skull.
Mill-stone —
Such great stones no doubt they carried up with them, whereby they might defend
themselves, or offend those who assaulted them. Here the justice of God is
remarkable in suiting the punishment to his sin. He slew his brethren upon a
stone, verse 5, and he loseth his own life by a stone.
Verse 54
[54] Then
he called hastily unto the young man his armourbearer, and said unto him, Draw
thy sword, and slay me, that men say not of me, A woman slew him. And his young
man thrust him through, and he died.
A women —
Which was esteemed a matter of disgrace.
Verse 56
[56] Thus
God rendered the wickedness of Abimelech, which he did unto his father, in
slaying his seventy brethren:
Wickedness — In
rooting out, as far as he could, the name and memory of his father.
Verse 57
[57] And
all the evil of the men of Shechem did God render upon their heads: and upon
them came the curse of Jotham the son of Jerubbaal.
Render upon their heads — Thus God preserved the honour of his government, and gave warning to all
ages, to expect blood for blood.
── John Wesley《Explanatory Notes on Judges》
09 Chapter 9
Verses 1-22
Abimelech the son of Jerubbaal.
The election of the usurper to be king
I. Contrasts in
the history of God’s own people. After Gideon--Abimelech!
II. The best of
fathers may have the worst of sons.
III. useful purposes
are served in recording a wicked man’s life in the book of God.
1. The record is given as a curse, and not as a blessing.
2. Such a record illustrates the truth of God’s testimony respecting
human character.
3. It shows by practical example the frightfully evil nature of sin
when allowed to develop itself unchecked.
4. Wicked deeds recorded are beacons set up to warn us from the rocks
and whirlpools of sin.
IV. God can bring
accusers against the wicked when they fancy themselves most secure. (J. P.
Millar.)
Abimelech, the adventurer
Abimelech is the Oriental adventurer, and uses the methods of
another age than ours; yet we have our examples, and if they are less
scandalous in some ways, if they are apart from bloodshed and savagery,
they are still sufficiently trying to those who cherish the faith of Divine
justice and providence. How many have to see with amazement the adventurer
triumph by means of seventy pieces of silver from the house of Baal or even
from a holier treasury. He in a selfish and cruel game seems to have speedy and
complete success denied to the best and purest cause. Fighting for his own hand
in wicked or contemptuous hardness and arrogant conceit, he finds support,
applause, an open way. Being no prophet, he has honour in his own town. He
knows the art of the stealthy insinuation, the lying promise, and the
flattering murmur; he has skill to make the favour of one leading person a step
to securing another. When a few important people have been hoodwinked, he too
becomes important, and “success” is assured. The Bible, most entirely honest of
books, frankly sets before us this adventurer, Abimelech, in the midst of the judges
of Israel, as low a specimen of “success” as need be looked for; and we trace
the well-known means by which such a person is promoted. “His mother’s brethren
spake of him,” etc. That there was little to say, that he was a man of no
character, mattered not the least. The thing was to create an impression, so
that Abimelech’s scheme might be introduced and forced. So far he could
intrigue and then, the first steps gained, he could mount. But there was in him
none of the mental power that afterwards marked Jehu, none of the charm that
survives with the name of Absalom. It was a jealousy, pride, ambition, he
played, as the most jealous, proud, and ambitious; yet for three years the
Hebrews of the league, blinded by the desire to have their nation like others,
suffered him to bear the name of king. And by this sovereignty the Israelites
who acknowledged it were doubly and trebly compromised. Not only did they
accept a man without a record, they believed in one who was an enemy to his
country’s religion--one, therefore, quite ready to trample upon its liberty.
This is really the beginning of a worse oppression than that of Jabin or of
Midian. It shows on the part of Hebrews generally, as well as those who tamely
submitted to Abimelech’s lordship, a most abject state of mind. (R. A.
Watson, M. A.)
Ambition destroys the finer feelings of men
The love of power and supremacy absorbed, consumed Napoleon.
Before this duty, honour, love, humanity, fell prostrate. Josephine, we are
told, was dear to him; but the devoted wife, who had stood firm and faithful in
the day of his doubtful fortunes, was cast off in his prosperity to make room
for a stranger, who might be more subservient to his power. He was
affectionate, we are told, to his brothers and mother; but his brothers, the
moment they ceased to be his tools, were disgraced; and his mother, it is said,
was not allowed to sit in the presence of her imperial son. He sometimes
softened, we are told, by the sight of the field of battle strewn with the
wounded and dead. But if the Moloch of his ambition claimed new heaps of slain
to-morrow it was never denied. With all his sensibility he gave millions to the
sword with as little compunction as he would have brushed away so many insects
which had infested his march. (H. E. Channing.)
The trees went forth . . . to anoint a king.
The parable of the trees
This Divine parable is full of interest. It is the oldest complete
example of a parable blending with literal history. It was spoken by Jotham,
the youngest son of Gideon, to expose the unworthy conduct of the Israelites,
and to arrest them in their course. The olive, the vine, and the fig-tree, in
the metaphorical application, would be his father, his brethren, and himself,
none of whom would be king. The bramble would be Abimelech, who would either
reign or destroy, and who would in the end, as the parable teaches, introduce
so wretched a system as to entail upon himself and people mutual destruction.
And so it happened. And such is the eternal law. He whose throne is reached through
falsehood and blood, who has no foundation of virtue and right and worth to
rest upon, must continue to cement with fresh crime the edifice he has reared,
and so to add to the fire of vengeance that is secretly gathering around him,
until at length some additional blow breaks the cover under which it has been
smouldering, and it bursts upon the wicked tyrant and destroys, as it was with
this Abimelech, both reign and life. Such is the lesson yielded by this parable
in its letter, as a warning against that destructive ambition which has so
often desolated the earth, in ancient and in modern times. Before quitting this
part of the subject, allow me to call your attention to the difference between
metaphor and correspondence. Metaphor is a certain likeness which is perceived
by the mind, between two natural things, which have in other respects no
connection with one another. Correspondence is the analogy which exists between
two things, one spiritual and the other natural, and which answer to one
another in all their uses and in all respects. We might go further, and attempt
to show that in all cases of true and complete correspondences the spiritual is to the
natural as the cause to the effect, the soul to the body; but upon this we
cannot now enlarge. We have dwelt upon the parable as a metaphor. The
olive-tree stands in this respect for Gideon. Like him, it was most valuable
and honoured, and like him it would not reign. In other respects there was no
connection or relation between them, and both were natural visible objects. We
come now to the spiritual sense of the parable, and to bring this out we must
employ, not metaphor, but correspondence. Perceptions, or acknowledged
principles of truth or error, grow up in the mind like trees in the soil, and
answer to trees
in all their progress. Instruction is like seed. Instruction in Divine things
is the seed of all that is great and good in the soul. “The seed,” the Divine
Saviour said, “is the Word of God” (Luke 8:11). If we watch the reception and
growth of knowledge in the mind, until it becomes a clear and enlarged view,
and at length a productive principle, we shall discern the closest analogy to
the progression of a tree from seed to fruit. In our text, however, we have not
only the subject of trees in general placed before us, but three trees
especially are singled out as valuable, but declining to reign--the olive, the
fig-tree, and the vine: and one as worthless determined to rule or to
destroy--the bramble. Let us examine these singly; and first, the olive. It is
the tree most esteemed in Eastern countries, and especially in Palestine. Its
wood yields a precious gum, its fruits are delightful and nutritious, and its
oil, which is as it were the essence of the fruit pressed out, is used in food,
also to give light, and as holy oil in the offerings of worship. As trees
correspond to truths perceived as principles in the mind, the most worthy tree
will correspond to the most valuable principle, that is, the wisdom which
teaches love to the Lord. This principle when it has grown up in the soul, and
given us to know the true character of our heavenly Father, shows us that He is
not only loving, but love itself, infinite love unutterably tender,
unchangeably merciful, good to all, whose tender mercies are over all His
works. This is the celestial olive-tree which yields the oil, honoured both by
God and man. It is of the olive-tree corresponding to the interior wisdom which
conjoins the soul and its God together, and through which holy love descends,
that we are informed in our text it refused to be king over the trees. The
Divine Word teaches us by this that the spirit of rule is opposed to the spirit
of love. Love desires to aid, to serve, to bless, but not to rule. If placed in
positions of government and responsibility, it accepts them that it may
minister, not that it may reign. If it were to enter into the desire of ruling
it would lose its fatness; or, in other words, its richness and its joy. The
fig-tree is next brought under notice. It was one of the most common fruit
trees in Palestine, growing often on the wayside. It corresponds therefore to
that natural perception which teaches the ordinary virtues of daily life. But
even the common virtues of life, to be genuine, must be separated from the love
of dominion. It is not always so. But unless this is really the case, there is
no sweetness in doing good. Our good in fact is not good, but self in a
disguise. A person will sometimes be liberal in his support of charities. He
will profess the utmost sympathy for the poor. He will be generous in his
support of public institutions for education and general improvement. His
fig-tree seems to hear fine fruit, and yet it is quite possible that the love
of applause, the desire to be paid by the suffrages of his fellow-citizens,
being given to confer upon him political power, may be his aim. And if so, his
figs have no sweetness, and are not good fruit. And oh, what is the applause of
men compared with the sweetness of heaven? What are fruits worth if they are
only gilded dust? (Jeremiah 24:8). Such, then, is the lesson
conveyed in the reply of the fig-tree spiritually understood. Should we leave
the sweetness of heavenly virtue, and the real goodness of works which will
abide the scrutiny of eternity, for the empty pageantry of place and power,
sought only from the love of rule, and entailing bitterness here, and misery
hereafter? “Then said the trees unto the vine, Come thou and reign over us.”
Vines correspond to the truths of faith. The Church, especially as to its
principles of faith, is commonly called in the Scriptures a vineyard. The
reason is, no doubt, that the influence of principles of true faith is to the
mind what wine is to the body--it strengthens the exhausted and cheers the
weary. There are more that be with us than all that be against us: why then
should we faint or despair? A God of love has created and prepared us for our
work. His creation consists of innumerable channels, through which His
benevolence descends. Loving friends are around, and a heaven of love before
us. All things cheer us on. The mountains run down with new wine. The vine, in
our text, speaks
of its wine as cheering God and man. And when we perceive that wine is the
emblem of encouraging truth, we appreciate the force of the Divine words. For
when man is cheered by truth and saved, God rejoices with him. But the vine intimates that,
if she sought to be ruler over the trees, she would leave her wine. “Should I
leave my wine, which cheereth God and man, and go to be promoted over the
trees?” And so it is. If any one, by means of heavenly truth seeks dominion,
his truth ceases to be saving. It is poison, not wine, to him. We come now,
however, to a plant of very different character, and you will find the reply
quite different. “Then said all the trees to the bramble, Come thou, and reign
over us.” The reply takes it for granted that he is willing, and expresses his
determination either to rule or destroy. This bramble is a low bushy tree with
strong thorns, and whose wood is of a fiery nature easily set in flames. It is
the emblem of the lust of dominion, which is also essentially unbelieving. The ambitious
man believes in nothing but himself and his cunning. Everything which will
contribute to his earthly aggrandisement is welcome; but he hates what will not
come down to his level. Let us hear him. “If in truth ye anoint me king over
you, then come and put your trust in my shadow: and, if not, let fire come out
of the bramble, and devour the cedars of Lebanon.” What an extraordinary
invitation was that! The olive, the vine, the fig-tree, the lofty cedar, and
all the noble trees of the forest, were to come and put themselves under the
shadow of this contemptible shrub! How ridiculous an idea! Yet it is
paralleled, in all respects, by the demands of ambition. It will deign to lend
its protection to Divine things, only they must be subservient, and it must be
chief. This principle in politicians makes religion an instrument of state
policy; the ministers of religion a superior kind of police. But woe to the
religion which stoops to it. It loses its own native life and vigour: it leaves
its oil, and its figs, and its wine. The principle in an ambitious priest uses
all the semblances of earnest piety to attain his selfish ends. He cares,
however, nothing for them in themselves. That which he cannot bend to his
selfish rule he burns to destroy. He says, like this miserable plant, “If not,
let fire come out of the bramble, and devour the cedars of Lebanon.” He burns
with the mad rage of frenzy against whatever will not stoop to gratify his
insane whim to rule over all things. From the whole of this Divine lesson we
may gather the most invaluable impressions. We cannot too strongly imbue
ourselves with the conviction that all heaven breathes humility, and everything
heavenly is humble. The moment any sacred principle is turned to a selfish
purpose, it loses its richness, its sweetness, its holiness, and worth. Love
becomes flattery, virtue hypocrisy, faith deception. Oh let us shun this awful,
desolating, soul-destroying sin. And, on the contrary, let us attend to Him who
is at once the humblest and the highest. Bring often to mind the impressive and
beautiful scene, when, surrounded by His disciples, He took a little child, and
placed it in the midst of them. It was the day following that of the grand
scene of the Transfiguration. (J. Bayley, Ph. D.)
The parable of Jotham
I. Its intention
and success. When William Penn was carrying on negotiations with the Indians he
used to gain their respect and attention by exhibiting to them his skill as a
swordsman. This was an acquirement which the red man could appreciate. So
Jotham here clothes the truths he wishes to utter in the form of parable, and
gains the attention of the men of Shechem by his skilful use of imagery.
II. The contents of
the parable. In it we have the national life of Israel set forth under the
similitude of the natural life of the tree. In the kingdom of trees we notice--
1. The individuality of each tree.
2. The diversities of size, and form, and worth, found among them.
3. The manifest dependence of some trees upon others.
III. The teaching
which underlies it. The parable implies that there were men in Israel at this
time who possessed the qualifications necessary to a good ruler set forth in
the excellences peculiar to the trees mentioned. But these men, the most fitted
to rule, refused to do so because there is no honour in ruling where excellence
is held in dishonour. They were in the soil of private life, which was
congenial to their nature, and to be transplanted to a soil in which only a
bramble could flourish, would be to lose their power of imparting light and
sweetness. The nation, the city, or the congregation in which a bramble is held
in estimation is not the soil in which to plant an olive-tree, a vine, or a
fig-tree.
Lessons:
1. The honour of a leader depends, not upon the fact that he is chosen
to rule, but upon who chooses him.
2. It is the man who gives honour to the position, and not the
position which gives honour to the man.
3. In choosing a position in the world, we should be most solicitous
to obtain that which will be favourable to the development of our character,
and that in which character will be appreciated.
4. The ruler of a nation is a mirror in which is reflected the
character of the people.
5. The true leaders of men have resources within for themselves, and
therefore for others.
Such men can afford to remain in obscurity, their mind is to them kingdom, they
are their own society. (A London Minister.)
The parable of the trees
(to Young Men):--This parable of Jotham is, it is supposed, the
very oldest in existence. We reach here, in a literary sense, almost to the
source of fictitious writing. It is a question sometimes put to religious
teachers, “Do you object to works of fiction?” For myself I can answer at once.
“I do not.” If I did I should condemn perhaps all the peoples that ever lived,
simple and cultured alike. In the snow hut of the Laplanders, in the warm
wooden house of the Norse peasant, in the sunny islands of the Southern Sea,
and all through the burning East, genius has in this way expressed itself, and
men have been pleased and improved by its ministries. But question me further.
Ask me if I object to much of the sensational literature of the day, and I
answer, “I do”; not because it is fictitious, but because of the evil in more
or less degree which it contains, and because it is sorry nourishment for human
minds or hearts. To return to Jotham’s parable. “The trees went forth on a time
to anoint a king over them.” There must have been a good deal of talk among
them before it came to that, much wagging of arboreous tongues, twittering of
leaf, and groaning of branch. They did not need a king. But the procession has
started. We must follow and make part of it, if we want to see and hear.
I. Now there is a
halt before an olive-tree. And they said to the olive-tree, “Reign thou over
us.” A splendid offer, to be the anointed king over the whole vegetable world!
We listen to hear the reply, couched in the deprecating, cautious phraseology
usual in such cases. No such answer is given; but a clear, distinct refusal of
the proffered honour. “Should I leave my fatness?” etc. Must I tear up my roots
from the kindly soil where I have had my home for a thousand years, and cease
to receive the secret but willing ministries of the earth, and close up the
channels along which they have come? Must I shake the hard grain of my body by
locomotion, and have my leaves withered in a triumphal progress, and see my
berries grow scant and shrivelled, and produce no more oil for God or man, and
all this that I may be a king? Wise olive-tree! Keep thy roots where they have
struck and spread! Build up in concentric rings, as the years come and go, the
hard pile of the serviceable wood! Store the secret fragrance! Distil the
precious oil for many uses! Give men the annual harvest and God the continual
glory of thy growing! Can we miss the lesson? Usefulness is better than honour.
Usefulness, if it be of the higher kind, is attained through long growing and
long striving. But when it is attained, when there is a normal, regulated
usefulness flowing steadily out of a man’s life, when he serves God and man
where he is and by what he is, the offer of promotion ought to carry with it
some very strong and clear enforcements to induce him to think of acceptance.
II. Here is a
fig-tree by the wayside. It belongs to an old and most respectable family. It
traces its pedigree up to Eden. It leads a useful life, and yet it has much
less to give up and leave than the olive. But no! The fig-tree has not much,
but it has something substantial and good. It has beautiful leaves of deep
shining green, and better still--for the fig-tree makes no mention of its
leaves--it has figs which carry in them a wonderful sweetness when they are fully ripe. Sweetness
is the one quality which the fig-tree felt that it possessed. There is in some
human souls a sweetness which imparts a fig-tree flavour to the whole life.
When you meet one who possesses this gift moving about among rough ways and
persons, consider that you see something far more than merely pleasant,
something of exceeding value to the world.
III. “Then said the
trees unto the vine, Come thou and reign over us.” Surely there will be no
refusal now! The vine cannot stand alone, it needs to be propped. It will leap
at the offer of a throne, up which to climb and on which to hang its nodding
clusters. It can only do one thing: it can bear clusters of grapes. Ah! but
that one thing is of force and value enough to keep the vine steady under
temptation. “ Should I leave my wine,” etc. As there are some human lives with
sweetness in them as their
main element, so there are some with this brighter, racier quality, which
“cheers” and animates the spirits of others. Be a vine if you can be nothing
more; distil and distribute the wine of life.
IV. Now, at length,
we go to the coronation. The trees have found a king. “Then said all the trees
unto the bramble, Come thou and reign over us.” Accepted as soon as offered!
The bramble needs no time for deliberation. It accepts the crown at once. Look
at the bramble or
spiky thorn of Palestine with its long straggling branches. It has no “fatness” to leave,
like the olive-tree; no “sweetness,” like the fig-tree; no clusters, like the
vine. It casts no shadow, like the oak. It has nothing but sharp, piercing
spikes, and of these it has abundance; every branch is full of them--and yet hear how the mean
creature speaks! “If in truth ye anoint me king over you”--as if it were the
most natural thing in the world that they should; as if it were thinking of its
ripe baskets of fruit, and of the weary pilgrims it had sheltered. “if in truth
ye anoint me king!” Think of it, in presence of them all! The cedar,
nodding his dark plumes; the oak, with castled strength of stem and branch; the
beech, in its sylvan beauty; the palm-tree, with its cylindrical stem and
feathery leaves, and bounteous burden of dates; “and the fir-tree and the
pine-tree and the box together”; and those that have declined the honour--to
all these it says, “Come and put your trust in my shadow!” The unbounded
impudence of this address is remarkable, and would be amusing if it were not
connected with peril to the whole arboreous kingdom. This peril the bramble
knows, and has the art to hold it out in audacious menace. “If not, think of it
well. You have gone too far to go back, you are now in my power; and that the
noblest among you shall feel the first, in case of the least show of
opposition.” Society, in all its sections, is full of bramble men, who are
striving for every sort of personal elevation and advantage. By the picture in
this parable I want you to scorn the principles they act upon; and to despise
the honours and advantages they win! (A. Raleigh, D. D.)
Jotham’s parable
We find instruction in the parable by regarding the answers put
into the mouth of this tree and that when they are invited to wave to and fro
over the others. There are honours which are dearly purchased, high positions
which cannot be assumed without renouncing the true end and fruition of life.
One for example, who is quietly and with increasing efficiency doing his part
in a sphere to which he is adapted, must set aside the gains of long discipline
if he is to become a social leader. He can do good where he is. Not so certain
is it that he will be able to serve his fellows well in public office. It is one
thing to enjoy the deference paid to a leader while the first enthusiasm on his
behalf continues, but it is quite another thing to satisfy all the demands made
as years go on and new needs arise, When any one is invited to take a position
of authority he is bound to consider carefully his own aptitude. He needs also
to consider those who are to be subjects or constituents, and make sure that
they are of the kind his rule will fit. The olive looks at the cedar and the
terebinth and the palm. Will they admit his sovereignty by and by though now
they vote for it? Men are taken with the candidate who makes a good impression
by emphasising what will please and suppressing opinions that may provoke
dissent. When they know him, how will it be? When criticism begins, will the
olive not be despised for its gnarled stem, its crooked branches and dusky
foliage? The fable does not make the refusal of olive and fig-tree and vine
rest on the comfort they enjoy in the humbler place. That would be a mean and
disbonourable reason for refusing to serve. Men who decline public office
because they love an easy life find here no countenance. It is for the sake of
its fatness, the oil it yields, grateful to God and man in sacrifice and
anointing, that the olive-tree declines. The fig-tree has its sweetness, and
the vine its grapes to yield. And so men despising self-indulgence and comfort
may be justified in putting aside a call to office. The fruit of a personal
character developed in humble, unobtrusive natural life is seen to be better
than the more showy clusters forced by public demands. Yet, on the other hand,
if one will not leave his books, another his scientific hobbies, a third his
fireside, a fourth his manufactory, in order to take his place among the
magistrates of a city or the legislators of a land, the danger of bramble
supremacy is near. Next a wretched Abimelech will appear; and what can be done
but set him on high and put the reins in his hand? Unquestionably the claims of
Church or country deserve most careful weighing, and even if there is a risk
that character may lose its tender bloom, the sacrifice must be made in
obedience to an urgent call. For a time, at least, the need of society at large
must rule the loyal life. The fable of Jotham, in so far as it flings sarcasm
at the persons who desire eminence for the sake of it and not for the good they
will be able to do, is an example of that wisdom which is as unpopular now as
ever it has been in human history, and the moral needs every day to be kept
full in view. It is desire for distinction and power, the opportunity of waving
to and fro over the trees,
the right to use this handle and that to their names, that will be found to
make many eager, not the distinct wish to
accomplish something which the times and the country need. Those who solicit
public office are far too often selfish, not self-denying, and even in the
Church there is much vain ambition. But people will have it so. The crowd
follows him who is eager for the suffrages of the crowd, and showers flattery
and promises as he goes. Men are lifted into places they cannot fill, and after
keeping their seats unsteadily for a time they have to disappear into ignominy.
(R. A. Watson, M. A.)
Forms of usefulness in life
What special advantages of life, what particular forms of
usefulness and comfort, Jotham had in view, if he had any, in choosing these
particular trees, it is not easy to say. But it is obvious that he meant in a
general way to point out that there are two or three functions, or employments,
or ways of spending life, so much worth a man’s while continuing, that he is
wise in refusing to abandon them for the sake of what may seem a better
position. It is very desirable that men should see the advantages of their own
position, for nothing is more enervating than a craving after change, and
nothing more delusive than the fancy that almost any other position would be
better than our own. The “fatness” which the olive was not disposed to forsake
in exchange for high position, may very naturally be supposed to symbolise the
usefulness which belongs to many obscure positions in life. If we are filling a
place that somebody must fill, if we are doing work which some one must do,
then we should be cautious how we seek change. Moreover, in the life of most of
us, the usefulness of our daily occupation is by no means the whole measure of
our usefulness. We are mixed up in life with persons who are entangled in
difficulties, who are full of faults, who are needing help: wherever we go, in
whatever occupation we spend our time, we find this to be the case; and he is a
happy man who can disentangle the sinner from the meshes of his sin and pluck
his feet out of the net, who can let some tempted person have the strengthening
influence of his society, who can give advice that saves from misery or loss.
Again, many lives are soured and rendered wretched to all connected with them,
because it is not recognised that sweetness is that to which they are specially
called. The fig-tree did not think it was a necessary of life; it did not
flatter itself men could not live without figs; but it was modestly and
reasonably conscious that by bearing figs year after year it did add an element
of a most desirable kind to the life of man. Taking the mere word of the fable,
the “sweetness” of the fig, every one knows what a blessing in a household is
even one sweet temper, one disposition that is not ruffled, that does not take
offence, that does not think every one else in the wrong, that does not vaunt
itself, but is quiet, reasonable, patient, meek. Peremptoriness is not always
equivalent to efficiency. Any one who has tried to catch an unbridled horse in
a field knows how little persuasive power there is in violent language. The
assumption of a tone of authority or infallibility defeats the ends of
persuasion quite as certainly as the admission of a tone of entreaty destroys
the authority of one who should rightfully command. But a third lesson for
individuals in private life, which we gather from this fable, is how
contemptible a thing is display and worldly honour, and what is called style.
People will not be content to live comfortably, to be moderate in their
expenses, quiet in their ways; but must be doing as other people do, must
commit the same extravagancies, even though they have really no taste for them;
must deny themselves the enjoyments they prefer, that they may seem to enjoy
themselves like their neighbours; bind themselves religiously to do many
troublesome things, for no other reason whatever than that it is expected of
them. The consequence is that the spirit becomes false, and the life is worn
out by useless forms and meaningless labour; the useful services which might be
rendered are neglected, and time cannot be found for them. In conclusion,
Jotham shall not have spoken this parable in vain for us if we carry away from
its perusal the settled conviction that in life there is something better than
mere show or the mere attainment of the rewards accorded by the world to its
successful men. The real value of human life does not lie on the surface; lies,
indeed, so deep that very many people never see it at all. There are
circumstances so afflicting and straitened, so very tormenting and hampering,
that we are apt to think we do well if only we do not cry out and let all the
world know how we suffer; but there is a better thing to do always, and that
is, to set ourselves with patience and humble self-crucifixion to think of
others and do our best for them. In the worst circumstances, in circumstances
so perplexing we know not how to act, there always remains some duty we are
aware of, some kind and loving thing we can do, and by doing which other duties
become clearer. (Marcus Dods, D. D.)
The olive-tree said . . . Should I leave my fatness?--
The refusing of leadership
I. The varieties
which God has made among men.
II. The temptations
to which we are exposed to be untrue to our distinctive nature and position.
III. The evil which
would arise from our going out of our true place to obtain a vulgar power.
IV. The wise
conduct of some in resisting the injurious temptations addressed to them.
V. Those who
refuse formal rule may be kings in their spheres notwithstanding--nay, all the
more.
VI. The world’s
king is often the bramble after all. (W. Morison, D. D.)
The faithful olive-tree
The fable teaches that temptations will come to us all,
however sweet, or useful, or fruitful, even as they came to the fig, the olive,
and the vine.
These temptations may take the shape of proffered honours; if not a crown, yet
some form of preferment or power may be the bribe.
I. Apparent
promotions are not to be snatched at. The question is to be asked, “Should I?”
Let us never do what would be unbecoming, unsuitable, unwise (Genesis 39:9). Emphasis is to be laid on
the “I.” “Should I?” If God has given me peculiar gifts or special grace, does
it become me to trifle with these endowments? Should I give them up to gain
honour for myself? (Nehemiah 6:11). A higher position may
seem desirable, but would it be right to gain it by such cost? (Jeremiah 45:5). It will involve duties
and cares. “Go up and down among the trees” implies that there would be care,
oversight, travelling, etc. These duties will be quite new to me; for, like an
olive, I have been hitherto planted in one place. Should I run into new
temptations, new difficulties, etc., of my own wanton will? Can I expect God’s
blessing upon such strange work? Put the question in the case of wealth,
honour, power, which are set before us. Should we grasp at them at the risk of
being less at peace, less holy, less prayerful, less useful?
II. Actual
advantages are not to be trifled with. “Should I leave my fatness?” I have this
great boon, should I lightly lose it? It is the greatest advantage in life to
be useful both to God and man: “By me they honour God and man.” We ought
heartily to prize this high privilege. To leave this for anything which the
world can offer would be great loss (Jeremiah 18:14; Jeremiah 2:13). Our possession of fatness
meets the temptation to become a king. We are happy enough in Christ, in His
service, with His people, and in the prospect of the reward. We cannot better
ourselves by the move; let us stay as we are. We may also meet it by the
reflection that the prospect is startling: “Should I leave my fatness? “ For an
olive to do this would be unnatural: for a believer to leave holy living would
be worse (John 6:68). That the retrospect would be
terrible: “leave my fatness.” What must it be to have left grace, and truth,
and holiness, and Christ? Remember Judas. That even an hour of such leaving
would be a loss. What would an olive do even for a day if it left its fatness?
That it would all end in disappointment; for nothing could compensate for
leaving the Lord. All else is death (Jeremiah 17:13). That to abide firmly and
reject all baits is like the saints, the martyrs, and their Lord; but to prefer
honour to grace is a mere bramble folly.
III. Temptation
should be turned to account. Let us take deeper root. The mere proposal to
leave our fatness should make us hold the faster to it. Let us be on the watch
that we lose not our joy, which is our fatness. If we would not leave it,
neither can we bear that it should leave us. Let us yield more fatness, and
bear more fruit: he who gains largely is all the further removed from loss. The
more we increase in grace the less are we likely to leave it. Let us feel the
more content, and speak the more lovingly of our gracious state, that none may
dare to entice us. (C. H. Spurgeon.)
The fig-tree said . . . Should I forsake my sweetness?--
Self-fulfilment
There was to the fig-tree no excellency like that of meeting
adequately its own ends and of fulfilling its own inborn purpose. The fig-tree
was not created to be a king among the trees. That was not its selected part or
its appointed task. The oak and the cedar might be great in strength, the ash
and the willow might be exalted for beauty, but in its own way of being great
the fig-tree had a dignity all its own; measured by what it was meant to be and
by what it was meant to do it might rest, secure for all time of usefulness and
of honour. The real measure of the success or failure of each life is
thoroughly and exactly the measure of its self-fulfilment. Centuries afterwards
a Greek philosopher laid hold of this same principle, and he gave to it a more
philosophical interpretation, a profounder application to the life of man; but
Aristotle did not teach the lesson of it more finely, he did not illustrate it
more happily, than had been done before in this passage. The measure of the
success or failure of each life is thoroughly and exactly the measure of its
self-fulfilment. As with the fig-tree, it is the excellency of man to live and
to be fruitful in those powers which are distinctly his own; to be rational
because he alone is truly rational; to be moral because he alone is moral; to
be spiritual because he alone within the earth is breathed upon from a higher
world, and hears with a deeper hearing a music and a song which hath not been
uttered, Nature and God alike ask of man not the life of the tree or of the
brute or of the angel, but the life of man as man. For man to turn from the
culture of that rational and moral life which is distinctively his own, for man
to yield his own peculiar task, for him to forsake the high inheritances of
rational freedom and of moral purpose, is to tear from his own experience, to
cut from out his history, the very justification of his existence in the world.
Let him look well to that. It is not his life to be merely strong. When we look
for strength we will not look to him. We will not look for strength to man, but
to the deep-settled hills laid strong and sure among the rocks; to the wild
waters of the flood as they beat and scream in their ruin of the land; to the
winds of heaven as they fall sharply upon the sea; to the great fish within the
deep; to the huge beast within the forest; to a thousand things in earth and
sky; but we will not look for strength to man. Nor is it man’s life or woman’s
to be merely beautiful. When we look for beauty we will not look to man, but we
will look far out upon some deep blue quiet of the hills, to the unfolding
glories of the new day, to the sweet radiance of those tears which the dying
night has left upon the flowers; we will look to corals of the sea, to diamonds
from the under-world, to the waving shadows of the forest and the fields. To
these we will look for beauty, but not to man. Let man keep and wear the graces
which as man are his; let woman be dowered in those beauties which are all and
peculiarly her own; but let that motive die within us which has no task for man
or woman but those sad and empty services of flesh, those weak apparent shows
of lust or ease or wealth. Oh, for men whose first and thorough task will be
that of being men! Oh, for women whose souls and hearts are set deeply in the
purpose of being and of serving under woman’s name in those causes which are
all her own, among those dignities and sanctities which make with men her
queenliness and saintliness for ever! If there is need to-day for a humanity which
is human--for manly men, for womanly women, for childlike children--there is
need also for a churchly Church. Institutions as well as individuals have their
primary uses and their distinctive life. The Church, too, if she is to continue
among men, must act truly and deeply from her own powers, must be strong in a
Church’s spirit, instinct and eager with the Church’s mission. The life of the Church may have its
social aspect, it may have in a sense its business aspect, it has been forced to have in
certain quarters an aspect which is purely political; but the measure of her
exclusive and especial triumphs along lines like these is exactly the measure
of man’s detestation of her cause. The Church, to be the Church, must be
primarily and essentially religious. There are individual Churches which are
not successful in any sense, but the Church which is successful in the life God
sends her out to live, that Church which in a religious sense is a success must
be a success in all senses and for all wise and honourable work. (E. G.
Murphy.)
The bramble said.--
Bramble rule; or, the people and their leaders
I. That the people
have a conscious want of leaders, and they are not particular in their choice
of them.
1. The people in every age have needed leaders in every department of
life--mercantile, artistic, political, and especially religious. The uncultured
masses have ever been ignorant, credulous, servile.
2. And they are conscious of their want. This arises from--
3. That the people are not particular in their choice of leaders.
They do not generally follow the greatest men. Men of inferior capacity and
uncultivated nature are scarcely qualified to appreciate the highest form of
greatness. Great men to them are masters whom they martyr.
II. That inferior
men are often more ready to assume the responsibility of leadership than great
ones. The greater a man is, the less taste he has for a conventional greatness,
the greater resources he has in himself, and more disposed is he to work in the
glorious realms of principles than amidst the din of social parties. Great men
build their own thrones, and establish their own empires.
III. That leadership
in the hands of inferior men is ever fraught with mischief.
1. Small men can do great mischief.
2. The higher the office they reach, the greater the mischief they
can effect.
Learn--
1. The sad condition of the world.
2. The transcendent worth of the gospel. Christ is just the Leader
needed. (Homilist.)
Pulpit brambles; or, a vacant Church making a choice of a minister
1. Jotham’s parable is full of interest.
2. The principle contained in the parable is, that the highest places ought to
be occupied by the best of men, and that the bramble people should never be
allowed to occupy a position of greatness.
3. From Jotham’s parable the following remarks are suggested--
Conclusion--
1. That the ministerial life is one of great sacrifice.
2. That most frequently the ministerial brambles are blessed with
unanimous calls.
3. That the men of small talent, almost without exception, are full
of vanity.
4. That the great force of the bramble pulpit is in destruction.
5. Some of our large Churches have frequently been deservedly
punished when they have lost their old minister. (Homilist.)
King Bramble and his subjects
Why were the trees so willing to enthrone “Bramble”? The trees
argued: “If we make Bramble king, he will never find fault, and never dare
chide us for shortcomings--he is so puny and worthless compared with us.” So
men reason, all over the globe. Do you know why men possessing just as much
good common-sense as you have, still cling to idols in heathen lands? Many of
them know as well as we do that their idols are worthless. Why keep them?
Because with these for gods, they make religion as base and sensual as they
desire. But we need not search heathen lands. In our own midst are people who
serve King Bramble rather than King Jesus.
I. The bramble of
intemperance. Do you suppose that any boy ever starts out in life with the
intention of being a drunkard? He who yields in the least degree is in danger
of being overpowered and ruined by this King Bramble.
II. Bramble of
mammon. Just enough affords more happiness than too much.
III. Most dangerous
bramble of all is self. We all need to pray for deliverance from the evil which
is in our own hearts. One of the most cunning devices by which Satan entraps
men is that of making them worship themselves rather than God. (A. F.
Vedder.)
The bramble
1. How proud the bramble was! “Come and put your trust in my shadow.”
Are boys and girls proud? I think so. And yet they have no more reason to be
proud than the foolish bramble. They are entirely dependent on the bounty of a
gracious Providence, and He hates pride. But why are we proud? We cannot boast
of our clothes--these are given to us by animals. Why, what is more beautiful
than the butterfly, that flits about in the sunshine, or the tiny flower
growing by the roadside? Both insect and flower appear in better coats than we.
2. Another thing we may notice about the bramble--its insufficiency
for shelter. It said to all the trees: “Come, put your trust in my shadow.” The
lesson to be learnt from this parable is the folly of false trust. The Bible in
many places warns us against false trusts. It warns us against trusting
ourselves. “The heart is deceitful above all things, and desperately wicked.”
He that trusteth in his own heart is a fool.” Some trust in riches. This is not
safe. For riches sometimes take to themselves wings and fly away; moreover,
they profit not in the day of wrath. Then in whom shall we trust? In the Lord, for we read: “It
is better to trust in the Lord than to put confidence in princes.” We should
trust in Him for our salvation. There is none other name under heaven given
among men whereby we must be saved.
3. Then, the weakness of the bramble reminds us of its insufficiency
for defence. Such a plant could easily be trodden down. The careless ox cannot
crush the cedar, or the olive, or the fig-tree so easily as it can crush the
bramble. A defence indicates the existence of enemies. You and I have enemies,
and it is necessary that we should be guarded against them. They are round
us--on every hand. Jesus Christ is not only a shelter, but a defence.
4. The bramble reminds us of sin. Sin is like a thorn. It pierces, it
irritates, it wounds. (H. Whittaker.)
Misleading self-judgments
Many are misled, because they judge themselves too much by the
impression they make upon those around them. To them, in that sense, vox
populi is vox Dei. If they are popular in their own circle, they
think proportionately well of themselves. But this is manifestly an empirical
judgment. It depends very much on the circle to which we belong; on the mental
and moral attainments of
those in it; on the natural affection they cherish towards us, which
predisposes them in our favour; and on the ideal they hold generally of
character and worth. A solid is buoyant in a liquid in proportion as it is
light, and the liquid heavy, floating or sinking according as it is heavier or
lighter, bulk for bulk, than the liquid it is in. And similarly we may judge of
a man’s moral and intellectual weight by the kind of society he floats in. The
company which will buoy up one man will not sustain another, and in light,
frivolous society, a silly, empty fellow may successfully keep on the surface,
inflated only with his own self-conceit. In judging ourselves by the opinions
of those around us, therefore, let us ask what their opinions are worth, and
how far they are determined by principles which will decide eternal destiny. (A.
Rowland, B. A.)
Verse 23
God sent an evil spirit between Abimelech and the men of Shechem.
Disunion
It is not said that he was judge over Israel, for they were raised
up by God, but he ruled and usurped, as tyrants use to do. And to begin first
with his prosperity in that God gave him this short time to enjoy his desire,
and to domineer as he
did, it is to teach us that He doth for some little time give wicked men their
longed-for desires; and yet not for that He applaudeth them therein, but that
they may have time to repent, and to bethink themselves what they have done,
and how they have gone to work, and how many ways they have provoked God. But
to go forward: this evil spirit that was sent betwixt them, being the first
occasion of their overthrow, was the devil, by whose malice and subtlety
ill-will and hatred were kindled betwixt them, and this, with the breaking
their promise, doth show us clearly that the league and friendship of the
wicked is soon broken off. For why? It hath no good ground. The use whereof is that
we make no such wicked and cursed leagues. Secondly, that we account no
otherwise of them where they be made, but as of the spider’s web, soon swept
down; and thirdly, praise God highly when we see them broken. And in that it is
said that the Lord sent an evil spirit betwixt them, we may note, that though
God be not the author of evil, yet that sin which is in the wicked, hidden in
their hearts, and never so secret, He bringeth forth at His pleasure, and lets
it break out at His commandment, ruling and overruling the same. And they that
nourish it in themselves, and do not give it a vent by repentance, may ever
justly fear, and do sometime too truly find, that as water pent in breaks out
violently in some place or other, even so the sin that is entertained in men’s
hearts shall one time or other break out to their shame in their lives. But as
the stink of the dunghill riseth not from the sun, no more doth sin proceed
from God. Also, by this division betwixt them we may note, that when God
suffers division among the wicked, or an evil spirit any way to lead them, it
is to punish their lewd fellowship, and to revenge the sin of both parts, and
to make each the
other’s executioner. And yet, oh what a sweet liberty it is thought to be, to
enjoy fellowship with such? And first, grudges secretly being conceived, they
are nourished by jealousies and suspicions exasperated by daily injuries, till
they break out into hatred, and end in extremity. These things are commonly
seen, but who beholdeth God’s justice therein? or is thereby prevented from
having anything to do with such? or made wise to lay a better foundation of
their amity and friendship. Furthermore, by this, that God would have the blood of the innocent sons
of Gideon revenged upon Abimelech and the men of Shechem, He teacheth us that
He will revenge the innocents’ cause. The Lord will bless them that bless His,
and curse them that curse His. (R. Rogers.)
And Abimelech took an axe in his hand.
The storming of the temple of Berith
1. I learn first from this subject, the folly of depending upon any
one form of tactics in anything we have to do for this world or for God. Look
over the weaponry of olden times--javelins, battle-axes, habergeons--and show
me a single weapon with which Abimelech and his men could have gained such
complete triumph. It is no easy thing to take a temple thus armed. Yet here
Abimelech and his army come up, they surround this temple, and they capture it
without the loss of a single man on the part of Abimelech, although I suppose
some of the old Israelitish heroes told Abimelech: “You are only going up there
to be cut to
pieces.” Yet you are willing to testify to-day that by no other mode--certainly
not by ordinary modes--could that temple so easily, so thoroughly, have been
taken. What the Church most wants to learn, this day, is that any plan is
right, is lawful, is best, which helps to overthrow the temple of sin, and
capture this world for God. We are very apt to stick to the old modes of
attack. We come up with the sharp, keen, glittering steel spear of argument,
expecting in that way to take the castle; but they have a thousand spears where
we have ten. And so the
castle of sin stands, I propose a different style of tactics. Let each one go
to the forest of God’s promise and invitation, and hew down a branch, and put
it on his shoulder, and let us all come around these obstinate iniquities, and
then, with this pile, kindled by the fires of a holy zeal and the flames of a
consecrated life, we will burn them out. What steel cannot do, fire may. We
want more heart in our song, more heart in our almsgiving, more heart in our
prayers, more heart in our preaching. Oh, for less of Abimelech’s sword and
more of Abimeleeh’s conflagration! The gospel is not a syllogism; it is not
casuistry; it is not polemics, or the science of squabble. It is blood-red
fact; it is warm-hearted invitation; it is leaping, bounding, flying good news;
it is efflorescent with all light; it is rubescent with all summery glow; it is
arborescent with all sweet shade.
2. Still further, I learn from this subject the power of example. If
Abimelech had sat down on the grass, and told his men to go and get the boughs,
and go out to the battle, they would never have gone at all, or if they had, it
would have been without any spirit or effective result; but when Abimelech goes
with his own axe and hews down a branch, and with Abimelech’s arm puts it on
Abimelech’s shoulder, and marches on, then, my text says, all the people did
the same. How natural that was! What made Garibaldi and Stonewall Jackson the
most magnetic commanders of this century? They always rode ahead. Oh, the
overwhelming power of example! Oh, start out for heaven to-day, and your family
will come after you, and your business associates will come after you, and your
social friends will join you. With one branch of the tree of life for a baton,
marshal just as many as you can gather. Oh, the infinite, the semi-omnipotent
power of a good or a bad example!
3. Still further, I learn from this subject the advantage of
concerted action. If Abimelech had merely gone out with a tree-branch, the work
would not have been accomplished, or if ten, twenty, or thirty men had gone;
but when all the axes are lifted, and all the sharp edges fall, and all these men
carry each his tree-branch down and throw it about the temple, the victory is
gained--the temple falls. Where there is one man in the Church of God at this
day shouldering his whole duty, there are a great many who never lift an axe or
swing a bough. It seems to me as if there were ten drones in every hive to one
busy bee. What broken bone of sorrow have you ever set? Are you doing nothing?
Is it possible that a man or woman sworn to be a follower of the Lord Jesus
Christ is doing nothing?
4. Still further, I learn from this subject the danger of false
refuges. As soon as these Sheehemites got into the temple, they thought they
were safe. They said: “Berith will take care of us. Abimelech may batter down
everything else; he cannot batter down this temple where we are now hid.” But
very soon they heard the timbers crackling, and they were smothered with smoke,
and they miserably died. And you and I are just as much tempted to false
refuges. The mirror this morning may have persuaded you that you have a comely
cheek; Satan may have told you that you are all right; but bear with me if I
tell you that, if unpardoned, you are all wrong. I suppose every man is
stepping into some kind of refuge. Here you step into the tower of good works.
You say, “I shall be safe here in this refuge.” The battlements are adorned;
the steps are varnished; on the wall are pictures of all the suffering you have
alleviated, and all the schools you have established, and all the fine things
you have ever done. Up in that tower you feel you are safe. But hear you not
the tramp of your unpardoned sins all around the tower? They each have a match.
You are kindling the combustible material. You feel the heat and the
suffocation. Oh! may you leap in time, the gospel declaring, “By the deeds of
the law shall no flesh living be justified.” “ Well,” you say, “I have been
driven out of that tower; where shall I go?” Step into this tower of
indifference. You say, “If this tower is attacked, it will be a great while
before it is taken.” You feel at ease. But there is an Abimelech, with ruthless
assault, coming on. Death and his forces are gathering around. “But,” says some
one, “you are engaged in a very mean business, driving us from tower to tower.”
Oh no! I want to tell you of a Gibraltar that never has been and never will be
taken; of a bulwark that the judgment earthquakes cannot budge. The Bible
refers to it when it says: “In God is thy refuge, and underneath thee are the everlasting arms.”
Oh! fling yourself into it, (T. De Witt Talmage.)
──《The Biblical Illustrator》