Judges 18

Judges 18:1

The Fig Tree

The first time we read about the fig tree is when Adam and Eve have sinned (Genesis 3:7). After sinning and seeing that they are naked, they want to cover their nakedness with leaves of the fig tree. Herein lies an indication that the fig tree, in picture, says something about righteousness. Adam and Eve make their own covering to be able to appear before God. But that covering does not work.

It is like with all works of one’s own righteousness, by which a man thinks he can be pleasing to God. It is a righteousness without fruit for God. They are only leaves, it is an external matter. This is also the case in Mark 11 (Mark 11:13-14). The Lord Jesus is hungry and wants to eat from a fig tree. However, it only has leaves and not fruit. The Lord then curses that fig tree.

The fig tree is a picture of Israel (Hosea 9:10a; Joel 1:7). God came to His people in Christ to seek fruit with them. He longed for that. But what did He find? A people that was completely controlled by a self-built righteousness. But never will anything of personal effort make man pleasant to God. When the Lord Jesus was brought to the cross and killed by this people in their own righteousness, it became abundantly clear that man’s doings are sinful through and through.

God is only interested in the fruit of righteousness, not in an appearance of righteousness. This fruit certainly becomes visible, but only if it is the result of a love that abounds in real knowledge and all discernment and is worked out in practical life of faith with an eye on the coming of Christ (Philippians 1:9-10). Someone with whom this is found is “filled with the fruit of righteousness which [comes] through Jesus Christ, to the glory and praise of God” (Philippians 1:11).

The fig tree speaks of food, and also of healing. In Isaiah 38 there is talk of a cake of figs which had to be applied to the boil of Hezekiah (Isaiah 38:21). Thereby he would be recovered.

We can learn the following from all this. In the church especially the shepherd and the teacher have a service of nourishment and refreshment, healing and support for the members of the people of God. Their service will be aimed at letting the fruit of righteousness in the faithful grow and blossom, so that God can enjoy it.

What these ‘fig tree brothers’ must be careful of is that they do not exchange this service for a place of dominion over God’s people. It also means a warning that the practical experience of faith should not be overemphasized. This happens where the emphasis is on being a Christian practically , while ignoring what the Bible says about it. Then the fig tree also waves over the other trees.

Judges 18:2

The Vine

The next one is the vine. When the vine, or the wine, is mentioned in the Bible, it represents joy, gladness. We read this in Judges 9:13, where wine is said to “cheer God and men”. This thought is expressed in Psalm 104: “And wine which makes man’s heart glad” (Psalms 104:15a). Israel is compared to a vineyard (Isaiah 5:1-7). God wanted a people with whom He could experience joy and gladness: “For the vineyard of the LORD of hosts is the house of Israel and the men of Judah His delightful plant” (Isaiah 5:7a). Unfortunately, it must follow: “Thus He looked for justice, but behold, bloodshed; for righteousness, but behold, a cry of distress” (Isaiah 5:7b). Israel did not bring Him the joy He counted on and did everything for.

The Lord Jesus tells in John 15, where He is seen as the true vine (John 15:1), how we can bear fruit to the glorification and joy of the Father. In a word, what He says comes down to obedience. He says it this way: “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and [that] your joy may be made full” (John 15:10-11).

In the life of a ‘vine brother’ obedience becomes visible with as a sequence joy for the Father and for himself. He does not want to change the obedience to God and the joy it gives him for a position of dominion over the people of God. In the meetings of the church the joy can also be emphasized too much. This can happen as a reaction to the gloominess that sometimes prevails in the meetings. That gloominess is not good. There can be joy about everything God has given us.

It is about a balance between, on the one hand, the awareness of who we are by nature and that the Lord Jesus had to suffer for this and, on the other hand, the great gratitude and joy for what the Lord Jesus did and the results in which we may share. In practice, emphasizing joy too much blurs real joy into having a ‘good’ feeling, and distances oneself further and further from what really makes the heart of God happy.

The latter is what it is all about. The heart of God is made happy by everything we tell Him about the Lord Jesus, about His work on the cross, and how He has glorified God in everything. The heart of God rejoices in everything He sees in our lives from the Lord Jesus, from the obedient and devotional life of His Son.

Judges 18:3

The Vine

The next one is the vine. When the vine, or the wine, is mentioned in the Bible, it represents joy, gladness. We read this in Judges 9:13, where wine is said to “cheer God and men”. This thought is expressed in Psalm 104: “And wine which makes man’s heart glad” (Psalms 104:15a). Israel is compared to a vineyard (Isaiah 5:1-7). God wanted a people with whom He could experience joy and gladness: “For the vineyard of the LORD of hosts is the house of Israel and the men of Judah His delightful plant” (Isaiah 5:7a). Unfortunately, it must follow: “Thus He looked for justice, but behold, bloodshed; for righteousness, but behold, a cry of distress” (Isaiah 5:7b). Israel did not bring Him the joy He counted on and did everything for.

The Lord Jesus tells in John 15, where He is seen as the true vine (John 15:1), how we can bear fruit to the glorification and joy of the Father. In a word, what He says comes down to obedience. He says it this way: “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and [that] your joy may be made full” (John 15:10-11).

In the life of a ‘vine brother’ obedience becomes visible with as a sequence joy for the Father and for himself. He does not want to change the obedience to God and the joy it gives him for a position of dominion over the people of God. In the meetings of the church the joy can also be emphasized too much. This can happen as a reaction to the gloominess that sometimes prevails in the meetings. That gloominess is not good. There can be joy about everything God has given us.

It is about a balance between, on the one hand, the awareness of who we are by nature and that the Lord Jesus had to suffer for this and, on the other hand, the great gratitude and joy for what the Lord Jesus did and the results in which we may share. In practice, emphasizing joy too much blurs real joy into having a ‘good’ feeling, and distances oneself further and further from what really makes the heart of God happy.

The latter is what it is all about. The heart of God is made happy by everything we tell Him about the Lord Jesus, about His work on the cross, and how He has glorified God in everything. The heart of God rejoices in everything He sees in our lives from the Lord Jesus, from the obedient and devotional life of His Son.

Judges 18:4

The Bramble

Then the ‘real’ ruler comes forward. The trees that are on their way to anoint a king over them (Judges 9:8) have in vain appealed to the olive tree, the fig tree, and the vine. And, very curiously, the result is not that they wonder if they are doing a good job, but they continue their search. They don’t go back to their own place to bear their own fruit. They are discontented with their place in the forest and remain so. If none of the real candidates is prepared to become king, they will just ask someone they did not initially think of, but who certainly wants to rule.

In Judges 9:14 we read something that is not mentioned the other times, namely that the request comes from “all the trees”. It seems as if all the rejections have only strengthened the craving for a leader. They must and will have someone who rules over them. This is an ideal starting point for the bramble or thorn bush.

A bramble appeals to the imagination of anyone who has ever come into contact with it. You can only expect pain from a bramble. The bramble or thorn bush does not talk about fruit, but about shade – as if a bramble or thornbush can provide protection against the burning sun – and fire. If you lie under a bramble, you can only get scratches and pain.

Thorns are a direct consequence of sin (Genesis 3:18). Those who resort to sinful means to satisfy their own desires can only expect destruction. The bramble or thorn bush represents the curse as a result of the sin that takes shape in a man who seeks himself. A compromise is not possible. It is bending or perishing. This is proven in the rest of this chapter. Whoever wants to be of importance among the brethren only proves that he is a bramble.

Judges 18:5

The Bramble

Then the ‘real’ ruler comes forward. The trees that are on their way to anoint a king over them (Judges 9:8) have in vain appealed to the olive tree, the fig tree, and the vine. And, very curiously, the result is not that they wonder if they are doing a good job, but they continue their search. They don’t go back to their own place to bear their own fruit. They are discontented with their place in the forest and remain so. If none of the real candidates is prepared to become king, they will just ask someone they did not initially think of, but who certainly wants to rule.

In Judges 9:14 we read something that is not mentioned the other times, namely that the request comes from “all the trees”. It seems as if all the rejections have only strengthened the craving for a leader. They must and will have someone who rules over them. This is an ideal starting point for the bramble or thorn bush.

A bramble appeals to the imagination of anyone who has ever come into contact with it. You can only expect pain from a bramble. The bramble or thorn bush does not talk about fruit, but about shade – as if a bramble or thornbush can provide protection against the burning sun – and fire. If you lie under a bramble, you can only get scratches and pain.

Thorns are a direct consequence of sin (Genesis 3:18). Those who resort to sinful means to satisfy their own desires can only expect destruction. The bramble or thorn bush represents the curse as a result of the sin that takes shape in a man who seeks himself. A compromise is not possible. It is bending or perishing. This is proven in the rest of this chapter. Whoever wants to be of importance among the brethren only proves that he is a bramble.

Judges 18:6

The Explanation of the Parable

From the safe height of Mount Gerizim, Jotham starts to explain the parable to his audience. The reverberation between the mountains makes him clearly understandable to everyone. What he says must make a powerful impression on the consciences of the hearers (Judges 9:16) who are in the valley below him. He reminds them of the favors that were bestowed on them in the past by his father Gideon (Judges 9:17) and mentions their great ingratitude (Judges 9:18). Then he emphasizes the result of their rebellion (Judges 9:20).

In his explanation Jotham draws the contrast between Gideon and Abimelech. He describes the worthlessness of Abimelech, who the men of Shechem willingly accepted as king over themselves. He also accuses them of shameless treatment of his father’s house, to whom they owe so much. Such injustice cannot go unpunished. They will eat the fruit of their own actions. The covenant between Abimelech and the citizens of Shechem will end in a battle in which they will exterminate each other. In Judges 9:20 Jotham says who is meant by the bramble: Abimelech.

The contrast with his father Gideon is also expressed here, that Gideon refused the kingship, just like the good trees. The kingship of Abimelech will mean the destruction of the people and of themselves. Here too we see a contrast with Gideon, of whom Jotham says: “My father fought for you and risked his life and delivered you from the hand of Midian” (Judges 9:17). Gideon has risked his life, literally it says ‘has thrown away his life’. This shows the full commitment of Gideon to deliver the people of God. In this he resembles the Lord Jesus, Who not only risked His life, but gave it to save us.

Abimelech resembles the devil, who comes to steal, to kill and to destroy, as the Lord Jesus says: “The thief comes only to steal and kill and destroy; I came that they may have life, and have [it] abundantly. “I am the good shepherd; the good shepherd lays down His life for the sheep”” (John 10:10-11). In the first (the thief) we recognize Abimelech, in the second (the good shepherd) Gideon.

Judges 18:7

The Explanation of the Parable

From the safe height of Mount Gerizim, Jotham starts to explain the parable to his audience. The reverberation between the mountains makes him clearly understandable to everyone. What he says must make a powerful impression on the consciences of the hearers (Judges 9:16) who are in the valley below him. He reminds them of the favors that were bestowed on them in the past by his father Gideon (Judges 9:17) and mentions their great ingratitude (Judges 9:18). Then he emphasizes the result of their rebellion (Judges 9:20).

In his explanation Jotham draws the contrast between Gideon and Abimelech. He describes the worthlessness of Abimelech, who the men of Shechem willingly accepted as king over themselves. He also accuses them of shameless treatment of his father’s house, to whom they owe so much. Such injustice cannot go unpunished. They will eat the fruit of their own actions. The covenant between Abimelech and the citizens of Shechem will end in a battle in which they will exterminate each other. In Judges 9:20 Jotham says who is meant by the bramble: Abimelech.

The contrast with his father Gideon is also expressed here, that Gideon refused the kingship, just like the good trees. The kingship of Abimelech will mean the destruction of the people and of themselves. Here too we see a contrast with Gideon, of whom Jotham says: “My father fought for you and risked his life and delivered you from the hand of Midian” (Judges 9:17). Gideon has risked his life, literally it says ‘has thrown away his life’. This shows the full commitment of Gideon to deliver the people of God. In this he resembles the Lord Jesus, Who not only risked His life, but gave it to save us.

Abimelech resembles the devil, who comes to steal, to kill and to destroy, as the Lord Jesus says: “The thief comes only to steal and kill and destroy; I came that they may have life, and have [it] abundantly. “I am the good shepherd; the good shepherd lays down His life for the sheep”” (John 10:10-11). In the first (the thief) we recognize Abimelech, in the second (the good shepherd) Gideon.

Judges 18:8

The Explanation of the Parable

From the safe height of Mount Gerizim, Jotham starts to explain the parable to his audience. The reverberation between the mountains makes him clearly understandable to everyone. What he says must make a powerful impression on the consciences of the hearers (Judges 9:16) who are in the valley below him. He reminds them of the favors that were bestowed on them in the past by his father Gideon (Judges 9:17) and mentions their great ingratitude (Judges 9:18). Then he emphasizes the result of their rebellion (Judges 9:20).

In his explanation Jotham draws the contrast between Gideon and Abimelech. He describes the worthlessness of Abimelech, who the men of Shechem willingly accepted as king over themselves. He also accuses them of shameless treatment of his father’s house, to whom they owe so much. Such injustice cannot go unpunished. They will eat the fruit of their own actions. The covenant between Abimelech and the citizens of Shechem will end in a battle in which they will exterminate each other. In Judges 9:20 Jotham says who is meant by the bramble: Abimelech.

The contrast with his father Gideon is also expressed here, that Gideon refused the kingship, just like the good trees. The kingship of Abimelech will mean the destruction of the people and of themselves. Here too we see a contrast with Gideon, of whom Jotham says: “My father fought for you and risked his life and delivered you from the hand of Midian” (Judges 9:17). Gideon has risked his life, literally it says ‘has thrown away his life’. This shows the full commitment of Gideon to deliver the people of God. In this he resembles the Lord Jesus, Who not only risked His life, but gave it to save us.

Abimelech resembles the devil, who comes to steal, to kill and to destroy, as the Lord Jesus says: “The thief comes only to steal and kill and destroy; I came that they may have life, and have [it] abundantly. “I am the good shepherd; the good shepherd lays down His life for the sheep”” (John 10:10-11). In the first (the thief) we recognize Abimelech, in the second (the good shepherd) Gideon.

Judges 18:9

The Explanation of the Parable

From the safe height of Mount Gerizim, Jotham starts to explain the parable to his audience. The reverberation between the mountains makes him clearly understandable to everyone. What he says must make a powerful impression on the consciences of the hearers (Judges 9:16) who are in the valley below him. He reminds them of the favors that were bestowed on them in the past by his father Gideon (Judges 9:17) and mentions their great ingratitude (Judges 9:18). Then he emphasizes the result of their rebellion (Judges 9:20).

In his explanation Jotham draws the contrast between Gideon and Abimelech. He describes the worthlessness of Abimelech, who the men of Shechem willingly accepted as king over themselves. He also accuses them of shameless treatment of his father’s house, to whom they owe so much. Such injustice cannot go unpunished. They will eat the fruit of their own actions. The covenant between Abimelech and the citizens of Shechem will end in a battle in which they will exterminate each other. In Judges 9:20 Jotham says who is meant by the bramble: Abimelech.

The contrast with his father Gideon is also expressed here, that Gideon refused the kingship, just like the good trees. The kingship of Abimelech will mean the destruction of the people and of themselves. Here too we see a contrast with Gideon, of whom Jotham says: “My father fought for you and risked his life and delivered you from the hand of Midian” (Judges 9:17). Gideon has risked his life, literally it says ‘has thrown away his life’. This shows the full commitment of Gideon to deliver the people of God. In this he resembles the Lord Jesus, Who not only risked His life, but gave it to save us.

Abimelech resembles the devil, who comes to steal, to kill and to destroy, as the Lord Jesus says: “The thief comes only to steal and kill and destroy; I came that they may have life, and have [it] abundantly. “I am the good shepherd; the good shepherd lays down His life for the sheep”” (John 10:10-11). In the first (the thief) we recognize Abimelech, in the second (the good shepherd) Gideon.

Judges 18:10

The Explanation of the Parable

From the safe height of Mount Gerizim, Jotham starts to explain the parable to his audience. The reverberation between the mountains makes him clearly understandable to everyone. What he says must make a powerful impression on the consciences of the hearers (Judges 9:16) who are in the valley below him. He reminds them of the favors that were bestowed on them in the past by his father Gideon (Judges 9:17) and mentions their great ingratitude (Judges 9:18). Then he emphasizes the result of their rebellion (Judges 9:20).

In his explanation Jotham draws the contrast between Gideon and Abimelech. He describes the worthlessness of Abimelech, who the men of Shechem willingly accepted as king over themselves. He also accuses them of shameless treatment of his father’s house, to whom they owe so much. Such injustice cannot go unpunished. They will eat the fruit of their own actions. The covenant between Abimelech and the citizens of Shechem will end in a battle in which they will exterminate each other. In Judges 9:20 Jotham says who is meant by the bramble: Abimelech.

The contrast with his father Gideon is also expressed here, that Gideon refused the kingship, just like the good trees. The kingship of Abimelech will mean the destruction of the people and of themselves. Here too we see a contrast with Gideon, of whom Jotham says: “My father fought for you and risked his life and delivered you from the hand of Midian” (Judges 9:17). Gideon has risked his life, literally it says ‘has thrown away his life’. This shows the full commitment of Gideon to deliver the people of God. In this he resembles the Lord Jesus, Who not only risked His life, but gave it to save us.

Abimelech resembles the devil, who comes to steal, to kill and to destroy, as the Lord Jesus says: “The thief comes only to steal and kill and destroy; I came that they may have life, and have [it] abundantly. “I am the good shepherd; the good shepherd lays down His life for the sheep”” (John 10:10-11). In the first (the thief) we recognize Abimelech, in the second (the good shepherd) Gideon.

Judges 18:11

Jotham Flees

After this short, but telling speech Jotham flees, perhaps because people from Shechem want to climb the mountain to seize him. He ends up in Beer, which means ‘source’. A source is a good hiding place. At a source is living water, you can constantly refresh yourself there. At the same time, the source forms a protection against the enemy. Jotham goes to live there for fear of his brother.

For us, too, there is such a source of refreshment and protection. This source is the Word of God. If we, like Jotham, have pointed out wrong things to the people of God and we meet enmity, then our only refreshment and security is to be found in the Word of God.

In Numbers 21 the name Beer is also mentioned (Numbers 21:16-18). There we do not find a single person, which is a characteristic of a time of decay and general unfaithfulness, but there we see the whole people. What are they doing there? Sing. There we have a wonderful result of being at the source. The faithful witnesses retreat to the source where there is living water and sing songs and hymns to the glory of God and the Lord Jesus.

Judges 18:12

God Is Going to Repay

There is a saying that reads: God’s mills grind slowly, but surely. Sometimes it seems that God does nothing with what He has said. Also in 2 Peter 3 we have such a situation (2 Peter 3:3-10). Has not the Lord Jesus said that He will come soon? He has still not come. But what is a thousand years for the eternal God? Well, in the case of Abimelech, three years have passed. But what is three years for the eternal God? He really hasn’t forgotten what He said through Jotham.

It may take a long time, but there will come a time when God’s Word is fulfilled. Sin is overtaken by Him. After Abimelech ruled Shechem for three years, God sends an evil spirit. This drives a wedge of unfaithfulness between Abimelech and the citizens of Shechem. God sometimes makes use of an evil spirit to achieve His desired goal (1 Samuel 16:14; 1 Kings 22:19-23). The word translated with ‘ruled’ in Judges 9:22 appears in the book of Judges only here and is probably chosen to distinguish Abimelech’s bad, self-perpetuating government from that of the faithful judges.

God’s judgment comes both on Abimelech and on the citizens of Shechem. We see how God judges the matter. He makes the judgment come on Abimelech because he is the murderer of his brothers and on the citizens of Shechem because they are complicit in it. God considers the citizens of Shechem no less guilty. They have supported Abimelech. This shows how evil it is for God to support someone who is doing wrong things, even though the supporter himself is not actively involved.

It seems that Abimelech no longer lives in Shechem. This is probably evident from the fact that he has a lieutenant or ruler, Zebul (Judges 9:28; 30), who looks after his affairs. He has achieved his goal and no longer needs the citizens of Shechem. His personal involvement, with which he won their favor in the beginning of this chapter, has disappeared. In turn, the men of Shechem become unfaithful to him. This deceitful act of Shechem is transmitted by an unfaithful man of Shechem to Abimelech. It is a chain of betrayal, lies and deception.

Judges 18:13

God Is Going to Repay

There is a saying that reads: God’s mills grind slowly, but surely. Sometimes it seems that God does nothing with what He has said. Also in 2 Peter 3 we have such a situation (2 Peter 3:3-10). Has not the Lord Jesus said that He will come soon? He has still not come. But what is a thousand years for the eternal God? Well, in the case of Abimelech, three years have passed. But what is three years for the eternal God? He really hasn’t forgotten what He said through Jotham.

It may take a long time, but there will come a time when God’s Word is fulfilled. Sin is overtaken by Him. After Abimelech ruled Shechem for three years, God sends an evil spirit. This drives a wedge of unfaithfulness between Abimelech and the citizens of Shechem. God sometimes makes use of an evil spirit to achieve His desired goal (1 Samuel 16:14; 1 Kings 22:19-23). The word translated with ‘ruled’ in Judges 9:22 appears in the book of Judges only here and is probably chosen to distinguish Abimelech’s bad, self-perpetuating government from that of the faithful judges.

God’s judgment comes both on Abimelech and on the citizens of Shechem. We see how God judges the matter. He makes the judgment come on Abimelech because he is the murderer of his brothers and on the citizens of Shechem because they are complicit in it. God considers the citizens of Shechem no less guilty. They have supported Abimelech. This shows how evil it is for God to support someone who is doing wrong things, even though the supporter himself is not actively involved.

It seems that Abimelech no longer lives in Shechem. This is probably evident from the fact that he has a lieutenant or ruler, Zebul (Judges 9:28; 30), who looks after his affairs. He has achieved his goal and no longer needs the citizens of Shechem. His personal involvement, with which he won their favor in the beginning of this chapter, has disappeared. In turn, the men of Shechem become unfaithful to him. This deceitful act of Shechem is transmitted by an unfaithful man of Shechem to Abimelech. It is a chain of betrayal, lies and deception.

Judges 18:14

God Is Going to Repay

There is a saying that reads: God’s mills grind slowly, but surely. Sometimes it seems that God does nothing with what He has said. Also in 2 Peter 3 we have such a situation (2 Peter 3:3-10). Has not the Lord Jesus said that He will come soon? He has still not come. But what is a thousand years for the eternal God? Well, in the case of Abimelech, three years have passed. But what is three years for the eternal God? He really hasn’t forgotten what He said through Jotham.

It may take a long time, but there will come a time when God’s Word is fulfilled. Sin is overtaken by Him. After Abimelech ruled Shechem for three years, God sends an evil spirit. This drives a wedge of unfaithfulness between Abimelech and the citizens of Shechem. God sometimes makes use of an evil spirit to achieve His desired goal (1 Samuel 16:14; 1 Kings 22:19-23). The word translated with ‘ruled’ in Judges 9:22 appears in the book of Judges only here and is probably chosen to distinguish Abimelech’s bad, self-perpetuating government from that of the faithful judges.

God’s judgment comes both on Abimelech and on the citizens of Shechem. We see how God judges the matter. He makes the judgment come on Abimelech because he is the murderer of his brothers and on the citizens of Shechem because they are complicit in it. God considers the citizens of Shechem no less guilty. They have supported Abimelech. This shows how evil it is for God to support someone who is doing wrong things, even though the supporter himself is not actively involved.

It seems that Abimelech no longer lives in Shechem. This is probably evident from the fact that he has a lieutenant or ruler, Zebul (Judges 9:28; 30), who looks after his affairs. He has achieved his goal and no longer needs the citizens of Shechem. His personal involvement, with which he won their favor in the beginning of this chapter, has disappeared. In turn, the men of Shechem become unfaithful to him. This deceitful act of Shechem is transmitted by an unfaithful man of Shechem to Abimelech. It is a chain of betrayal, lies and deception.

Judges 18:15

God Is Going to Repay

There is a saying that reads: God’s mills grind slowly, but surely. Sometimes it seems that God does nothing with what He has said. Also in 2 Peter 3 we have such a situation (2 Peter 3:3-10). Has not the Lord Jesus said that He will come soon? He has still not come. But what is a thousand years for the eternal God? Well, in the case of Abimelech, three years have passed. But what is three years for the eternal God? He really hasn’t forgotten what He said through Jotham.

It may take a long time, but there will come a time when God’s Word is fulfilled. Sin is overtaken by Him. After Abimelech ruled Shechem for three years, God sends an evil spirit. This drives a wedge of unfaithfulness between Abimelech and the citizens of Shechem. God sometimes makes use of an evil spirit to achieve His desired goal (1 Samuel 16:14; 1 Kings 22:19-23). The word translated with ‘ruled’ in Judges 9:22 appears in the book of Judges only here and is probably chosen to distinguish Abimelech’s bad, self-perpetuating government from that of the faithful judges.

God’s judgment comes both on Abimelech and on the citizens of Shechem. We see how God judges the matter. He makes the judgment come on Abimelech because he is the murderer of his brothers and on the citizens of Shechem because they are complicit in it. God considers the citizens of Shechem no less guilty. They have supported Abimelech. This shows how evil it is for God to support someone who is doing wrong things, even though the supporter himself is not actively involved.

It seems that Abimelech no longer lives in Shechem. This is probably evident from the fact that he has a lieutenant or ruler, Zebul (Judges 9:28; 30), who looks after his affairs. He has achieved his goal and no longer needs the citizens of Shechem. His personal involvement, with which he won their favor in the beginning of this chapter, has disappeared. In turn, the men of Shechem become unfaithful to him. This deceitful act of Shechem is transmitted by an unfaithful man of Shechem to Abimelech. It is a chain of betrayal, lies and deception.

Judges 18:16

Gaal

A new player appears on stage. His name is Gaal, which means ‘disgust’, ‘aversion’. He is the son of Ebed which means ‘slavery’, ‘service’. He makes clever use of the power vacuum that has arisen and responds to the negative feelings that the citizens of Shechem have for Abimelech. It increases the gap between the two parties even further.

The opportunity he uses is a harvest feast, when everyone is in the best mood and therefore easy to influence. In so doing, he appeals to their national feelings. Abimelech has appealed to their family connection with him, but Gaal goes back to the distant ancestry. He shows them the common roots. This appeals to the citizens of Shechem. In this way he sows the seed of dissatisfaction with their current king and notices how easily his words can bring about a turnaround among the people. His tactics seem to have succeeded.

After these preparatory actions he seizes power and presents himself as the better leader. He ridicules Abimelech, and those who agree with Abimelech first turn against him now. It is that easy to change the popular favor. One carnal leader is exchanged for another. But Gaal only talks. We see that in the rest of history.

Judges 18:17

Gaal

A new player appears on stage. His name is Gaal, which means ‘disgust’, ‘aversion’. He is the son of Ebed which means ‘slavery’, ‘service’. He makes clever use of the power vacuum that has arisen and responds to the negative feelings that the citizens of Shechem have for Abimelech. It increases the gap between the two parties even further.

The opportunity he uses is a harvest feast, when everyone is in the best mood and therefore easy to influence. In so doing, he appeals to their national feelings. Abimelech has appealed to their family connection with him, but Gaal goes back to the distant ancestry. He shows them the common roots. This appeals to the citizens of Shechem. In this way he sows the seed of dissatisfaction with their current king and notices how easily his words can bring about a turnaround among the people. His tactics seem to have succeeded.

After these preparatory actions he seizes power and presents himself as the better leader. He ridicules Abimelech, and those who agree with Abimelech first turn against him now. It is that easy to change the popular favor. One carnal leader is exchanged for another. But Gaal only talks. We see that in the rest of history.

Judges 18:18

Gaal

A new player appears on stage. His name is Gaal, which means ‘disgust’, ‘aversion’. He is the son of Ebed which means ‘slavery’, ‘service’. He makes clever use of the power vacuum that has arisen and responds to the negative feelings that the citizens of Shechem have for Abimelech. It increases the gap between the two parties even further.

The opportunity he uses is a harvest feast, when everyone is in the best mood and therefore easy to influence. In so doing, he appeals to their national feelings. Abimelech has appealed to their family connection with him, but Gaal goes back to the distant ancestry. He shows them the common roots. This appeals to the citizens of Shechem. In this way he sows the seed of dissatisfaction with their current king and notices how easily his words can bring about a turnaround among the people. His tactics seem to have succeeded.

After these preparatory actions he seizes power and presents himself as the better leader. He ridicules Abimelech, and those who agree with Abimelech first turn against him now. It is that easy to change the popular favor. One carnal leader is exchanged for another. But Gaal only talks. We see that in the rest of history.

Judges 18:19

Gaal

A new player appears on stage. His name is Gaal, which means ‘disgust’, ‘aversion’. He is the son of Ebed which means ‘slavery’, ‘service’. He makes clever use of the power vacuum that has arisen and responds to the negative feelings that the citizens of Shechem have for Abimelech. It increases the gap between the two parties even further.

The opportunity he uses is a harvest feast, when everyone is in the best mood and therefore easy to influence. In so doing, he appeals to their national feelings. Abimelech has appealed to their family connection with him, but Gaal goes back to the distant ancestry. He shows them the common roots. This appeals to the citizens of Shechem. In this way he sows the seed of dissatisfaction with their current king and notices how easily his words can bring about a turnaround among the people. His tactics seem to have succeeded.

After these preparatory actions he seizes power and presents himself as the better leader. He ridicules Abimelech, and those who agree with Abimelech first turn against him now. It is that easy to change the popular favor. One carnal leader is exchanged for another. But Gaal only talks. We see that in the rest of history.

Judges 18:20

Zebul

As with all cleverly designed plans that serve to promote himself, here too we find elements that have not been taken into account. Gaal has misjudged himself as far as Zebul is concerned. The latter remains loyal to Abimelech and has a message sent to Abimelech containing at the same time a plan of approach to chase away the intruder.

Zebul is a man with military insight. If Abimelech comes soon, he may surprise Gaal. He will then have no time to form an ordered army from the men of Shechem. He also makes the recommendation to lay ambushes. Furthermore, he leaves it to Abimelech to act according to what the situation requires.

Judges 18:21

Zebul

As with all cleverly designed plans that serve to promote himself, here too we find elements that have not been taken into account. Gaal has misjudged himself as far as Zebul is concerned. The latter remains loyal to Abimelech and has a message sent to Abimelech containing at the same time a plan of approach to chase away the intruder.

Zebul is a man with military insight. If Abimelech comes soon, he may surprise Gaal. He will then have no time to form an ordered army from the men of Shechem. He also makes the recommendation to lay ambushes. Furthermore, he leaves it to Abimelech to act according to what the situation requires.

Judges 18:22

Zebul

As with all cleverly designed plans that serve to promote himself, here too we find elements that have not been taken into account. Gaal has misjudged himself as far as Zebul is concerned. The latter remains loyal to Abimelech and has a message sent to Abimelech containing at the same time a plan of approach to chase away the intruder.

Zebul is a man with military insight. If Abimelech comes soon, he may surprise Gaal. He will then have no time to form an ordered army from the men of Shechem. He also makes the recommendation to lay ambushes. Furthermore, he leaves it to Abimelech to act according to what the situation requires.

Judges 18:23

Zebul

As with all cleverly designed plans that serve to promote himself, here too we find elements that have not been taken into account. Gaal has misjudged himself as far as Zebul is concerned. The latter remains loyal to Abimelech and has a message sent to Abimelech containing at the same time a plan of approach to chase away the intruder.

Zebul is a man with military insight. If Abimelech comes soon, he may surprise Gaal. He will then have no time to form an ordered army from the men of Shechem. He also makes the recommendation to lay ambushes. Furthermore, he leaves it to Abimelech to act according to what the situation requires.

Judges 18:24

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:25

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:26

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:27

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:28

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:29

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:30

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).

Judges 18:31

Resistance Broken

Abimelech obeys Zebul’s council. He uses the tactics of his father Gideon. He acts at night and divides his army into groups (Judges 7:16-19). When Gaal leaves the city gate, he sees Abimelech’s army coming down from the tops of the mountains. But Zebul insists that it is an illusion. If Gaal doesn’t let himself be fooled, Zebul challenges him to show that he’s not only a chatterbox, but also someone who has the courage to fight.

The citizens of Shechem are the spectators in this battle. They haven’t really taken sides with Gaal yet. Gaal is defeated and Zebul sees his chance to get rid of Gaal, so that he continues to hold authority over Shechem. This does not mean that he will bring Shechem back under the rule of Abimelech. The friendship between Abimelech and Shechem has been completely broken.

After Gaal is defeated, Abimelech wants to subjugate the apostate city again. He wants to take revenge for their lack of faithfulness to him. Hurt in his personal pride, he goes up against the city. The wounded pride of people with a high opinion of themselves has in all times and also in the Christian church been the cause of many struggles with many victims.

Abimelech does not waste any time. While the citizens of Shechem are working on the field, he occupies the city with one group, and two other groups rob the people in the landside. He who falls into his hands cannot escape his anger. He breaks down the city and sows it with salt to symbolize a complete devastation and everlasting infertility (Deuteronomy 29:23; Psalms 107:34). It is only two centuries later that Shechem is rebuilt (1 Kings 12:25).

The vengefulness and bloodthirst of the ruthless Abimelech are directed at the approximately one thousand remaining men and women of Shechem who have taken refuge in the tower of the temple of El-berith hoping that their idol will protect them. They are cruelly disillusioned.

Abimelech commands his men to do what he does (Judges 9:48). His father also said something like this (Judges 7:17). Only the example of Gideon is good and that of Abimelech is bad. Good example makes good followers, but bad example makes bad followers. Abimelech leads his army in a battle that is purely about his own interests and taking his revenge.

This is at the expense of his peers, his ‘bones and flesh’ as he called them in Judges 9:2. But all that doesn’t matter anymore. With the haze of resentment before his eyes he burns the crowd in the tower. The first part of Jotham’s prophecy is fulfilled (Judges 9:20a).