What is the point of Jotham’s Parable in Judges 9? By Jack Kettler
The tree is a common metaphor for Israel. Hence, the Parable of the Trees:
· The Olive Tree is a symbol of Israel's Religious blessings (9)
· The Fig Tree is a symbol of security and success for Israel (11)
· The Vine is a symbol of Israel's Spiritual blessings (13)
· The Bramble represents Satan’s realm and brings forth no fruit (15)
Introductory comments:
In distinction from the other trees, the bramble is not suitable. Jotham is making a point about Abimelech and the appalling mistake being made by the leaders of Shechem.
Shechem's leaders conspire with a concubine's son to kill Gideon's sons. They make Abimelech the ruler. Gideon's youngest son survives and brings a curse. Using a parable, he says Abimelech and Shechem's leaders will destroy each other. The leaders try to kill Abimelech and unite behind a new leader. Abimelech discovers the plot and destroys Shechem. When attacking a tower in a nearby town, Abimelech's skull is crushed by a millstone. Accordingly, Gedeon’s youngest son’s curse is fulfilled.
Commentary entries for the parable of the trees:
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.” (Judges 9:7)
Starting with Matthew Poole's Commentary in verse seven:
“Mount Gerzim lay near Shechem, and near Mount Ebal. The valley between these two mountains of Gerizim and Ebal was a famous place, employed for a religious use, even for the solemn reading of the law, and its blessings and curses, Deu 11:29 27:12 Joshua 8:33; and therefore, it is probable it was still used, even by the superstitious and idolatrous Israelites, for such-like occasions, who delighted to use the same places which their religious ancestors had consecrated and used.
Lifted up his voice, and cried; so as they that stood in the valley might hear him, though not suddenly come at him to take him.
Ye men of Shechem; who are here met together upon a solemn occasion, as Josephus notes, Abimelech being absent.
That God may harken unto you, when you cry unto him for mercy; so, he conjures and persuades to give him patient audience, as they did.” (1)
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.” (Judges 9:8)
Yet again, from Matthew Poole's Commentary in verse eight:
“A parabolical discourse, usual among the ancients, especially in the eastern parts; wherein, under the names of trees, men are represented.
To anoint a king, i.e. to make a king, which was oft done among the Israelites, and some others, with the ceremony of anointing. By the olive tree he understands Gideon.” (2)
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?” (Judges 9:9)
The Pulpit Commentary’s entry is helpful in verse nine:
“Verse 9. - They honour God and man: God, by the frequent offerings of oil with the meat offerings (Leviticus 2:1-16, etc.); and man, e.g., by the solemn anointing with oil of kings, priests, and prophets (1 Samuel 16:12, 13; 1 Kings 19:16; Psalm 89:21). To be promoted, literally, to wave, or move, over, i.e. to rule, in the case of a tree. Judges 9:9” (3)
10 “And the trees said to the fig tree, Come thou, and reign over us.” (Judges 9:10)
Ellicott's Commentary for English Readers says the following in verse ten:
“(10) The fig tree. — The luscious fruit and broad green shade of the ancient fig would naturally make it the next choice; but it returns the same scornful answer.” (4)
11 “But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?” (Judges 9:11)
Barnes' Notes on the Bible has this to say in verse eleven:
“Honour God and man - Alluding to the constant use of oil in the meat-offerings Leviticus 2:1-16, and in the holy ointment Exodus 30:24-25. In like manner, the allusion in Judges 9:13 is to the drink-offerings of wine. See Leviticus 23:13; Numbers 15:10.” (5)
12 “Then said the trees unto the vine, Come thou, and reign over us.” (Judges 9:12)
Yet again, from Ellicott's Commentary for English Readers in verse twelve:
“(12) Unto the vine. — We might have felt surprise that the vine was not the first choice, but the low-growing, trellised vine, which needs support for its own tendrils, might seem less suitable. Indeed, ancient nations talked of the female vine—
“Or they led the vine
To wed her elm; she round about him flings
Her marriageable arms,” &c.—Milton.” (6)
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?” (Judges 9:13)
The Jamieson-Fausset-Brown Bible Commentary says the following in verse thirteen:
“13. wine, which cheereth God and man—not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Jud 9:9).” (7)
14 “Then said all the trees unto the bramble, Come thou, and reign over us.” (Judges 9:14)
Back to Matthew Poole's Commentary in verse fourteen:
“The bramble, or thorn; a mean, and barren, and hurtful tree, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.” (8)
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.” (Judges 9:15)
Again, from the Pulpit Commentary in verse fifteen:
“Verse 15. - If in truth, i.e. truly, as the same phrase is rendered in vers. 16, 19, with integrity of purpose and sincerity of heart. The English would be less ambiguous if it ran, "If ye anoint me king over you in truth." The speech of the bramble indicates the grounds for suspicion already existing between Abimelech and the men of Shechem. Let fire come out, etc. - keeping up the propriety of the image, as the natural function of the bramble was to kindle a fire, and as it had no other use; showing, too, how a base bramble could destroy a noble cedar, and the base-born Abimelech could bring ruin upon the lords of Shechem. Judges 9:15” (9)
In closing:
Matthew Henry's Concise Commentary sums up verses 7-21 of chapter nine:
“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.” (Judges 9:7-21) (10)
Application deduced from the study of the entire Book of Judges:
“Today, the equivalent of Israel’s Judges are the lower magistrates, i.e., governors, judges, sheriffs, county commissioners, and elected representatives. Some on this shortlist have begun to stand up against fed gov tyranny. Pray that many more like Samson of old will stand up for righteousness and freedom and cast off the yoke of the modern-day Philistines who overthrew the legitimate government!” - Jack Kettler
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
1. Matthew Poole's Commentary on the Holy Bible, Judges, Vol. 1, (Peabody, Massachusetts, Hendrickson Publishers, 1985) p. 477.
2. Matthew Poole's Commentary on the Holy Bible, Judges, Vol. 1, (Peabody, Massachusetts, Hendrickson Publishers, 1985) p. 477.
3. H. D. M. Spence and Joseph S. Exell, The Pulpit Commentary, Judges, Vol. 3., (Grand Rapids, Michigan, Eerdmans Publishing Company reprint 1978), p. 101.
4. Charles John Ellicott, Bible Commentary for English Readers, Judges, Vol. 2, (London, England, Cassell and Company), p. 223.
5. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Judges, Vol. 2 p. 548.
6. Charles John Ellicott, Bible Commentary for English Readers, Judges, Vol. 2, (London, England, Cassell and Company), p. 223.
7. Jamieson, Fausset and Brown, Commentary on the Whole Bible, Judges, (Grand Rapids, Michigan, Zondervan, 1977) p. 192.
8. Matthew Poole's Commentary on the Holy Bible, Judges, Vol. 1, (Peabody, Massachusetts, Hendrickson Publishers, 1985) p. 477.
9. H. D. M. Spence and Joseph S. Exell, The Pulpit Commentary, Judges, Vol. 3., (Grand Rapids, Michigan, Eerdmans Publishing Company reprint 1978), p. 101.
10. Matthew Henry, Concise Commentary, Judges, (Nashville, Tennessee, Thomas Nelson), p. 413.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at: https://www.amazon.com/Books-Jack-Kettler/s?rh=n%3A283155%2Cp_27%3AJack+Kettler