Jesus' Birth: Bethlehem, the Shepherds and the Magi

Bethlehem
Throughout the Gospels, we are told Jesus was born in Bethlehem. What's the importance of this city?

Bethlehem translated from the Hebrew means "house of bread". What better place for the "bread of life" to be born than in the very place with the same name! ("Jesus said to them, 'I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst'" John 6:35.)

Bethlehem also had to be the place of the birth of Messiah to fulfill prophecy set forth in Micah 5:2: "But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. He goings forth are from long ago, from the days of eternity."

After Jesus, one of the most mentioned men in all the Bible also claimed Bethlehem as his hometown--King David! ("Now the LORD said to Samuel, 'How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil ad go; I will send you to Jesse the Bethlehemite, for I have selected a king for Myself among his sons'" 1 Samuel 16:1.)

David, Israel's second king, was a man after God's own heart. Although he was not a perfect man, he sought the LORD constantly. For David's faithfulness, he was promised that one of his offspring would rule forever. ("When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever" 2 Samuel 7:12-13.) For this reason, the title "Son of David" was coined a Messianic title.

On a number of occasions in the Gospels, Jesus is called the "Son of David". Matthew calls Jesus the "Son of David" in the very first sentence of his Gospel. "A record of the genealogy of Jesus Christ the son of David, the son of Abraham" (Matthew 1:1). Six times in the Gospel of Matthew, it records people calling Jesus the "Son of David" (Matthew 9:27, 12:23, 15:22, 20:30, 21:9, and 21:15). Jesus never denied that he was the "Son of David". Therefore, one can see how David's hometown of Bethlehem and Jesus' birthplace are intertwined to emphasis that Jesus is Messiah--Jesus is the Son of David.

Lastly, Bethlehem was the setting for the incredible love story written about in the Book of Ruth. Ruth, a young girl from Moab, marries an Israelite. The man dies. His mother, Naomi, decides to leave Moab and return to her native land, Bethlehem. Ruth accompanies Naomi. Upon gleaning in the fields to obtain sustenance, Ruth meets one of Naomi's husband's kinsmen, a man named Boaz. Boaz and Ruth fall in love. Ruth gives birth to a child called Obed. Obed fathers Jesse. Jesse fathers king David (Ruth 4:22).

Again, we have the city of Bethlehem tied to King David and to the messianic line. But, more importantly, we have a story about a Gentile woman who through her faith is accepted into the faith of Abraham, Isaac and Jacob. Ruth leaves her Gentile ways behind and worships the one true God, the God of Israel. One of the most beautiful professions of faith can be found in Ruth 1:16-17: "But Ruth said, 'Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me."


Shepherds in the Field
Shortly after Jesus' birth, an angel appears to shepherds in a field near Bethlehem. "In the same region there were some shepherds staying out in the fields keeping watch over their flock by night. And an angel of the LORD suddenly stood before them, and the glory of the LORD shone around them; and they were terribly frightened. But the angel said to them, 'Do not be afraid; for behold, I bring you good news of great joy, which will be for all people; for today in the city of David there has been born to you a Savior, who is Christ the Lord" (Luke 2:8-11).

The shepherds in the fields near Bethlehem were important players in the temple sacrifice system. Bethlehem was the place in which the lambs were raised for the temple. Migal Eder, the Tower of the Flock, was the place where the lambs destined for the temple were born and raised. Every firstborn male lamb from the area around Bethlehem was considered holy and set aside for sacrifice in Jerusalem.

By God sending an angel to these shepherds, it was as if He was saying, "Come My shepherds who raise the lambs for God and come see THE Lamb of God." This would be quite fitting considering Jesus is called the "lamb of God". ("The next day he saw Jesus coming to him and said, 'Behold, the Lamb of God who takes away the sin of the world'" John 1:29.)

Additionally, Jesus also speaks of Himself as a shepherd. "I am the good shepherd; the good shepherd lays down His life for the sheep" (John 10:11).


The Magi/Wise Men/Kings
Whenever the subject of the magi comes up in conversation, I am amazed at how many times people will insist that there are "three" magi. I am amused as Scripture never proclaims the number of magi. Rather, it simply states that there were three GIFTS given--myrrh, frankincense and gold.

"After Jesus was born in Bethlehem of Judea in the days of King Herod, wise men from the east arrived in Jerusalem, saying, 'Where is he who has been born king of the Jews? For we saw his star at its rising and have come to worship him...After hearing the king, they went on their way. And there it was--the star they had seen at its rising. It led them until it came and stopped above the place where the child was. When they saw the star, they were overwhelmed with joy. Entering the house, they saw the child with Mary his mother, and falling to their knees, they worshiped him. Then they opened their treasures and presented him with gifts: gold, frankincense and myrrh" (Matthew 2:1-2, 9-11).

The magi are popularly referred to as wise men and kings. The word "magi" is the plural of the Latin "magus", borrowed from the Greek "magos" which is used in the original Greek text of the Gospel of Matthew. The Greek "magos" is derived from Old Persian "magus" from the Avestan "magauno". "Magauno" is the religious caste into which Zoroaster was born. The term refers to the Persian priestly caste of Zoroastrianism. As part of their religion, these priests paid particular attention to the stars. They gained an international reputation for astrology, which was at the time highly regarded as a science. Their religious practice and use of astrology caused derivatives of the term "magi" to be applied to the occult and led to the English term "magic" (although Zoroastrianism was in fact strongly opposed to sorcery).

Although the magi are commonly referred to as "kings", there is noting in the account from the Gospel of Matthew which implies they were rulers of any kind. The identification of the magi as kings is linked to the prophecies which describe the Messiah being worship by kings in Isaiah 60:3, Psalm 68:29 and Psalm 72:10 ("Yea, all the kings shall fall down before Him: all nations serve Him").

The term "from the east" is more correctly translated as "from the rising of the sun". This is the only information Matthew provides about the region from which the magi came. The Parthian Empire, centered in Persia (or modern-day Iran), occupied virtually all the land east of Judea and Syria. Though the empire was tolerant of other religions, its dominant religion was Zoroastrianism with its priestly magos class.

Although Matthew's account does not explicitly cite the motivation for their journey (other than seeing the star in the east), the Syriac Infancy Gospel provides some clarity by stating in the third chapter that they were pursuing a prophecy from their prophet, Zoroaster.

Gold, frankincense and myrrh
The three gifts given by the magi carry various meanings. They are prophetic about Jesus' life, death and burial. All three gifts are ordinary offerings and gifts given to a king. Myrrh was commonly used as an anointing oil, frankincense as a perfume and gold as a valuable. The three gifts are often associated with a spiritual meaning--gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of deity and myrrh (an embalming oil) as a symbol of death. The interpretations are alluded to in the verse of the popular carol "We Three Kings" in which the magi describe their gifts. The last verse includes a summary of the interpretation: "Glorious now behold Him arise King and God and sacrifice." Another interpretation of the gifts is gold symbolizes virtue, frankincense prayer and myrrh suffering.

The Syrian King Seleucus II Callinicus is recorded to have offered gold, frankincense and myrrh (among other items) to Apollo in his temple at Miletus in 243 B.C. This might have been the precedent for the mention of these three gifts in Matthew's Gospel.

Gold
Gold has been associated with wealth since nearly the beginning of time. God first mentions gold in Genesis 2:12: "And the gold of the land is good: bdellium and onyx stones are there." The word gold appears in the King James Version of the Bible 417 times. It is associated with both holiness and evil. In the Book of Exodus, the children of Israel make a golden calf to serve as an intermediary between the people and God (Exodus 32). Also in Exodus, Moses is instructed to cover the Mercy Seat of the Ark of the Covenant with gold (Exodus 25:13).

Gold is often associated with kingship as many countries boast about their wealth via the amount of gold they possess. "Hezekiah listened to them, and showed them all his treasure house, the silver and the gold and the spices and the precious oil and the house of his armor and all that was found in his treasuries. There was nothing in his house nor in all his dominion that Hezekiah did not show them" (2 Kings 20:13). "For Tyre built herself a fortress and piled up silver like dust, and gold like the mire of the streets" (Zechariah 9:3).

Gold also is mentioned in Scripture as something that is strong; it is a substance which can withstand high heat and can be purified. "The refining pot is for silver and the furnace for gold. But the LORD tests the hearts" (Proverbs 17:3). "But He knows the way I take; when He has tried me, I shall come forth as gold" (Job 23:10).

Frankincense
Frankincense was one of the consecrated incenses described in the Torah used in ketoret ceremonies--an important component of the services in the Temple in Jerusalem. It was offered on a specialized incense altar in the First and Second Temple. It was one of the ingredients used in the incense of the sanctuary (Exodus 30:34). It was also used as an accompaniment of the meal offering (Leviticus 2:1, 2:16, 6:15 and 24:7)

Frankincense was also mentioned as a commodity in trade from Sheba (Isaiah 60:6 and Jeremiah 6:20). When burned, frankincense emits a fragrant odor; the incense was a symbol of the Divine name (Malachi 1:11; Song of Solomon 1:3). It is also an emblem of prayer (Psalm 141:2). Moreover, frankincense is often associated with myrrh (Song of Solomon 3:6, 4:6).

Myrrh
Myrrh is mentioned several places in Scripture. In Genesis 37:25, the Ismaelite traders to whom Jacob's sons sold their brother Joseph had "camels...loaded with spices, balm and myrrh." In Exodus 30:23-25, the text specifies that Moses is to use 500 shekels of liquid myrrh as a main ingredient in the sacred anointing oil.

Additionally, myrrh is an ingredient in Ketoret, the consecrated incense used in the First and Second Temples in Jerusalem. An offering was made of the Ketoret on a special incense altar and was an important component of the temple service. Myrrh is also listed as an ingredient in the holy anointing oil used to anoint the tabernacle, high priests and kings.

Oil of myrrh is used in Esther 2:12 in the purification ritual for the new queen to King Ahasuerus:
"Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh and six months with sweet odors and with other things for the purifying of the women)."

Myrrh is mentioned in the Gospels as being present at Jesus' death and burial. Jesus was offered wine and myrrh before His crucifixion (Mark 15:23). According to John's Gospel, Nicodemus and Joseph of Arimathea bought a one hundred pound mixture of myrrh and aloes to wrap Jesus' body (John 19:39).

The Light of the World: Jesus' Birth

As we explore the Scriptures surrounding the birth of our Messiah, it can be very easy for us to gloss over many important facts and tidbits laid forth in the text. It can be easy to allow ourselves to be lead astray by common errors which, when Scripture is examined closely, are a misconception of the verses. In this study, I hope to shed some light on some of the events which surrounded the birth of our LORD and Savior.

Mary's Prayer
Perhaps one of the most magnificent prayers in all the Bible, the prayer Mary, the mother of Jesus, utters in the Gospel of Luke chapter one verses 46-55 is one treasured by many. Unknown to many readers, Mary's prayer is actually a proclamation of her faith and knowledge of Scripture. Mary's song of praise closely mirrors another woman's exultation to God...a faithful servant of the LORD called Hannah.

Barren for many years, Hannah is married to her husband, Elkanah (1 Samuel 1). Unfortunately, Elkanah also has another wife named Penninah. Penninah had many children. And let's recall to mind that children in ancient times were an insurance that the family would continue to live on in future generations. Inheritance was passed down through sons. A woman who did not have children was destined for poverty. Upon her husband's death, no one would care for the wife. Without a welfare system, the wife would be forced to live as a beggar.

Hannah prayed to God for a son and promised to give the child back to the LORD. Upon giving birth and raising the child until he was weaned, Hannah dedicates her son, Samuel, to the LORD. Hannah makes the journey to the Tabernacle and places her son in the custody of the high priest, Eli. Hannah then gives a tremendous song of thanksgiving to the LORD.

1 Samuel 2:1-10:
"Then Hannah prayed and said,
'My heart exults in the LORD;
My horn is exulted in the LORD,
My mouth speaks boldly against my enemies,
Because I rejoice in Your salvation.
There is no one holy like the LORD,
Indeed, there is no one besides You.
Nor is there any rock like our God.
Boast no more so very proudly,
Do not let arrogance come out of your mouth;
For the LORD is a God of knowledge,
And with Him, actions are weighed.
The bows of the mighty are shattered,
But the feeble gird on strength.
Those who were full hire themselves out for bread,
But those who were hungry cease to hunger.
Even the barren gives birth to seven,
But she who has many children languishes.
The LORD kills and makes alive;
He brings down to Sheol and raises up.
The LORD makes poor and rich;
He brings low, He also exalts.
He raises the poor from the dust,
He lifts the needy from the ash heap
To make them sit with nobles,
And inherit a seat of honor;
For the pillars of the earth are the LORD'S,
And He sets the world on them.
He keeps the feet of His godly ones,
But the wicked ones are silenced in darkness;
For not by might shall a man prevail.
Those who contend with the LORD will be shattered;
Against them He will thunder in the heavens,
The LORD will judge the ends of the earth;
And He will give strength to His king.
And He will exalt the horn of His anointed.'"

I wish I had the technological skill to do a side-by-side comparison of Hannah's song of praise and Mary's prayer of thanksgiving, but I do not seem to possess this talent. Instead, I urge you to do your own comparison of these two passages of Scripture. It is amazing to see all the parallels between the two prayers.

Many often attribute Mary as a woman of great faith. However, we can truly see this in the words Mary utters to our LORD. She knows Scripture and uses Hannah's prayer as a foundation for her own words of praise. Mary is an excellent example for us. We should know and use Scripture in our own prayers. The Bible is full of numerous songs of praise and prayer. In fact, there is an entire Book called Psalms which has verse after verse of prayers and supplications. We should be like Mary and know the text so well that when we send prayers up to God, we can quote Him His own words in our prayers.


Joseph Putting Away Mary
As we continue exploring the texts surrounding Jesus' birth, we come to the following passage:
"Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly" (Matthew 1:18-19).

At first glance, one may assume that Joseph, when he found our Mary was pregnant, did not want to be burdened with having a harlot for a wife. One can assume that Joseph was trying to divorce Mary in a way in which her family's reputation would be tarnished as little as possible. However, Joseph wanting to send Mary away privately (and thus divorcing her) was indeed a very righteous act.

In Torah, there are strict guidelines in which a husband could follow in the event he questioned the virginity of his bride.

"If any man takes a wife and goes in to her and then turns against her, and charges her with shameful deeds and publicly defames her, and says, 'I took this woman, but when I came near her, I did not find her a virgin,' then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate. The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her; and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin." But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city. So the elders of that city shall take the man and chastise him, and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days.

But if this charge is true, that the girl was not found a virgin, then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you" (Deuteronomy 22:13-21).

As one reads the Torah, the punishment for a bride being found to not have been a virgin was to be stoned to death. Moreover, her father's house was defamed when the stoning took place on the doorstep of her father's home. Joseph did not want to bring this disgrace upon Mary or her family. We see what a noble and honorable man Joseph was when he discovered Mary's pregnancy, for which the punishment for the non-virgin bride was to be stoned to death.

Moreover, Joseph was a man of great faith because he believed the words an angel spoke to him. "But when he had considered this, behold, an angel of the LORD appeared to him in a dream, saying, 'Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins...And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, but kept her a virgin until she gave birth to a Son; and he called His name Jesus" (Matthew 1:20-21, 24-25).

Joseph could have simply dismissed the angel and the words uttered. However, Joseph believed the angel. Furthermore, Joseph was probably well versed in Scripture and knew the prophecy proclaimed in Isaiah 7:4: "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel." Perhaps when the angel spoke to Joseph, Joseph made the connection that his wife, Mary, was the chosen one to bring forth the Messiah. Perhaps, this, in addition to the words of the angel, persuaded Joseph to remain with Mary and proceed with the marriage. Either way, Joseph believed God, and he was rewarded with his actions by being Jesus' earthly father.

 

Judges Chapter 9 Part Six (Verses 26-33)

Lessons learned in regards to ruling over a nation
It is interesting Abimelech knew he could not FORCE himself upon the people of Shechem. Instead, he had to convince them to CHOOSE him. Abimelech did not march into Shechem with an army and take the city. He did not threaten the city with violence if they refused. Rather, he asked the people to make him their king because he convinced them it would be to their benefit. He made promises to them which sounded good to their ears. No one considered his true character even after murdering 69 of his siblings. Shechem was convince they wanted Abimelech to be its king.

It is self-evident not every last citizen of Shechem agreed with the choice of Abimelech to be king. Not every citizen participated in the mass murder of Gideon's sons. Not every citizen wanted a king. Yet, centuries before there was even the concept of democracy, the majority often ruled. That is exactly what happened here. The majority can exert tremendous peer pressure to twist the arms of the minority to go along with them. In tribal societies, going against the will of the majority could be a matter of keeping or losing your livelihood, your family and even your life!

Even though it is likely many within Shechem did not choose Abimelech, they went along with the crowd and accepted his rule. (We do not read of any opposition in the text.) As we see in this story, those who did NOT choose Abimelech suffered and died alongside those who did. From a spiritual standpoint, there would be no distinction. All would share in the fate of the nation's choice of leadership and in the results of that leader's decisions.

People born under a king or a dictatorial ruler have little or no choice in the matter of national leadership. They all live and die by the choices made by their leader. Those who have true freedom to choose their leaders (as we do in the USA and in many Western democracies) carry the utmost responsibility for not only its choice of leaders but in regards to their decisions and actions. We are not able to choose a leader and then divorce ourselves from his policies and actions. Never in history had there been a freer, more open system of choosing national leadership than what exists in the USA. We have legal means to remove leaders who have violated the laws of the land.

Shechem ceased to exist as a national entity for a long time after they unwisely chose the amoral and ungodly Abimelech to rule over then.


2. (Judges 9:26-29) The men of Shechem choose a new leader
Now Gaal the son of Ebed came with his relatives, and crossed over into Shechem; and the men of Shechem put their trust in him. They went out into the field and gathered the grapes of their vineyards and trod them, and held a festival; and they went into the house of their god, and ate and drank and cursed Abimelech. Then Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is Zebul not his lieutenant? Serve the men of Hamor the father of Shechem; but why should we serve him? Would therefore, that this people were under my authority! Then I would remove Abimelech. And he said to Abimelech, "Increase your army and come out."

Gaal the son of Ebed: About this time, a new character enters the scene. His name is Gaal, the son of Ebed. This was not the man;s real name; rather, it was a cruel nickname in which he became known at a later date. The name means "the abhorred son of a slave".

Gaal led a band of men who bore no allegiance to any particular tribe or king. Rather, they were like pirates who would sail into an area they wanted to control and took charge of it. They were like a hired mercenary army and would do the bidding of a king or a group of people if there was sufficient gain in it for themselves.

Under God's providential guidance, this group of thugs arrives in Shechem at the time of the grape harvest and the accompanying festival. Since we now understand the rather amoral character of the residents of Shechem, Gaal and his bunch fit right in. The people of Shechem trust Gaal.

They went out into the field and gathered the grapes of their vineyards and trod them and held a festival: Gaal showed up at a very auspicious time: the Great New Year event of the pagan Mystery Babylon religious. The event of this celebration was the gathering of grapes, fermenting their joice into wine and then having a long drinking party in honor of Baal. Its counterpart in Israel was Sukkot, aka the Feast of Tabernacles.

If we look at the original Hebrew in verse 27, where is says in English, "they went into the house of their god, and ate and drank" (depending on your translation), what it actually says is that they went to the house of their god to "give hillulim"; this means praise offerings. It is directly connected to the Hebrew word hallel which means praise. (It is where we get the phrase hallelujah (praise God).) Praise is the central theme to the Feast of Tabernacles. So, here we have words reserved for describing the singing of praises to God, but they are being used to sing praises to Baal!

Under the influence of the Canaanites, Sukkot melded with the pagan New Year wine feast. It became nothing more than an over-indulgence drunken gathering; it lost all its spiritual meaning. Does this sound familiar? As we enter the holiday season in which Christians choose to commemorate the birth of our Savior, but it has been heavily influenced by secular ways. Top the majority of the population, it is simply a party time with no spiritual meaning. It is filled with fir trees, ornaments, lavish parties, Santa Claus and reindeer. People go into debt to buy unneeded but desired possessions. This all melds with praising God for sending His Messiah. How very strange and sad. It seems there is little different between how our Messiah's advent is celebrated today by most of His followers and what we are witnessing in verse 27 of Judges chapter nine. The Israelites represented the majority of the population in Shechem. However, the felt perfectly justified in adopting these pagan practices in lieu of the God-ordained ones Moses gave the people.

Then Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him: At this time of feasting and drinking, Gaal uses the moment to challenge the people of Shechem to openly revolt against Abimelech. He says, "Who is Abimelechm...that WE should serve HIM?" After all, Abimelech is nothing more than the son of Jerubbal. Remember Jerubbal is a nickname for Gideon. It means Baal fighter.

Here we have the people of Shechem having a drunken bash in honor of Baal, and Gaal says, "Why should we have a king over us who is the son of a man who hates Baal and broke down his altar?"

Serve the men of Hamor, the father of Shechem: Gaal goes on to say that if they were to have a ruler, he ought to be from Hamor, the father of Shechem. Remember Hamor was a Hivite king who founded the city of Shechem. So now whereas Abimelech used his Cannanite (Hivite) blood as a reason for the people of Shechem to invite him to be their king, now Gaal is reminding the people that Abimelech is also half Hebrew. So, Gaal is using Abimelech's Hebrew blood line against him. Oh what a tangled web we weave when we decide to deceive.

Would therefore, that this people were under my authority! Then I would remove Abimelech: Gaal throws out a not so subtle hint that if he were in control of the people, he would get rid of Abimelech. In other words, Gaal is saying to the people, if you will agree to help me dispose Abimelech, then I will become your leader. Gaal continues by challenging Abimelch to come to Shechem with whatever loyal army he has and fight.


3. (Judges 9:30-33) The role of Zebul, the ruler of the city
When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger burned. He sent messengers to Abimelech deceitfully, saying, "Behold, Gaal the son of Ebed and his relatives have come to Shcehem; and behold, they are stirring up the city against you. Now therefore, arise by night, you and the people who are with you, and lie in wait in the field. In the morning, as soon as the sun is up, you shall rise early and rush upon the city; and behold, when he and the people who are with him come out against you, you shall do to them whatever you can.

When Zebul the ruler of the city heard: When Zebul, who is loyal to Abimelech, hears this challenge by Gaal, he sends a message to Abimelech to come out and lie in wait for Gaal. Zebul was able to continue on in the face of this growing rebellious minset due to the divided nature of Shechem. Just as there was no consensus in choosing Abimelech three years earlier, there is no consensus now to revolt against him.

Zebul suggests to Abimelech to get his army together, com to Shechem under the cover of darkness and then lie in wait in the fields which surround the city. When the dawn breaks, Abimelech should attack. Gaal's men are bound to respond. In drawing them out from behind the city walls into the open, if Abimelech is properly prepared, he should be able to defeat Gaal. Abimelech acts in accordance with Zebul's advice.

Judges Chapter 9 Part Five (Verses 22-25)

C. Jotham's warning fulfilled

1. (Judges 9:22-25) A spirit of ill will between Abimelech and Shechem
Now Abimelech ruled over Israel three years. Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, so that the violence done to the seventy sons of Jerubbaal might come, and their blood might be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers. The men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who might pass by them along the road; and it was told to Abimelech.

Now Abimelech ruled over Israel three years: Verse 22 explains for three years Shechem followed Abimelech despite Jotham's warning. Now the judgment of God which had been patiently suspended begins to descend. The Shechemites turned against their newly appointed leader. It is interesting that even though the wicked plans of evil men can be hidden from people for a time, eventually it all comes to light. Furthermore, it is only a three year period of time which passed before the Shechemites realized they were deceived. Now, they wanted a change in leaders. In the future, it is going to take three years from the time of his coronation as king of the world, swept into office by an adoring public willing to turn everything over to him, before the world finds out the true intentions of the Anti-Christ.

Then God sent an evil spirit between Abimelech and the men of Shechem: It appears Abimelech did not live and rule from Shechem. Rather, he appointed an overseer to govern named Zebul to deal with Shechem. Zebul lived in Shechem, guided the city and made regular reports to his boss, Abimelech. Abimelech choosing to live in Arumah was a great insult to those who made his reign possible. His very own family lived in Shechem and put their own reputations on the line to get Abimelech coronated. There was an implied agreement which stated Shechem would be the seat of government over Abimelech's kingdom.

But after three years, the people of Shechem caught on to Abimelech and realized his only agenda for power mattered, and they were just a means to an end.

The trouble which started was a direct result of God's intervention. It was God who sent an evil spirit between Abimelech and the baals (leaders) of Shechem. God was using a demon to bring about the demise of Abimelech and his so-called kingdom.

Does it surprise you that God would order a demon, an evil minion of Satan to cause treachery among men? And it was all to serve His purposes? Do not be surprised. We will see it again in the other parts of the Bible. As a result of a demonic attack (at God's command), the citizens of Shechem began to plot against Abimelech. There would have been practical reasons for the citizens of Shechem to go after Abimelech (at least in their minds there was), but in the end, the LORD used a demon to foment it. What was the reason for the LORD doing this? Verse 24 explains that it was necessary to avenge the blood of the sons of Jerubbaal (Gideon).

If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall not take ransom for the life of a murderer who is guilty of death, but he shall surely be put to death. You shall not take ransom for him who has fled to his city of refuge, that he may return to live in the land before the death of the priest. So you shall not pollute the land in which you are, for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it. You shall not defile the land in which you live, in the midst of which I dwell; for I the LORD am dwelling in the midst of the sons of Israel. (Numbers 35:30-34)

So that the violence done to the seventy sons of Jerubbaal might come, and their blood might be laid on Abimelech their brother: Remember one of the God-principles established in the Torah is murder (blood) must by dealt with by executing the murderer. The reason is blood (unjust killing) pollutes the land spiritually. The only way in which spiritual pollution ends is when the blood of the killed is spilled. Otherwise, the land is under the curse of the law. So, God takes the matter in these lawless times into His own hands and arranges for the circumstances to bring the perpetrator (Abimelech and his henchmen) to justice.

They robbed all who might pass them along the road: The people of Shechem made plans to counter Abimelech's efforts as a first step towards deposing him. Among those plans was the one stated in verse 25 where they stationed liers in wait on the mountaintpos above Shecehm. In other words, they put some willing men upon the twin mountains of Ebal and Gerizim so they could look down upon the main trade highways running through Shechem which connected the east with the west and the north with the south. They then robbed the caravans which passed through the area.

Not only did this give these robbers a boost in their personal incomes, it caused a great deal of trouble for Abimelech, which was the intent. The kings of this era forced taxes and tolls from the traders and merchants who traveled the trade routes which ran through their territories. Part of the reason these traders agreed to pay the tolls was so they received the king's protection from thieves and nomads. If the local king failed to provide security and the thievery got too out of hand, the traders would avoid the area. The king would lose a major source of funds for his treasury. Abimelech soon learned of this, understood immediately what was happening and the stage was set for a showdown.


Brief Recap
Gideon had 70 sons by his legal wives and one son (Abimelech) by a Canaanite woman from the city of Shechem. Having so many wives and sons meant Gideon had became very wealthy and lived a kingly lifestyle. Gideon's legal wives were Hebrew women. His concubine (Abimelech's mom) was the exception. As Abimelech matured, he became ambitious and wanted to begin his own kingdom. He strategized and decided the best place to start was with the ethnically mixed city of Shechem, his mother's family's hometown.

Shechem was a city which called Baal its god. There was a temple to Baal built there. Both the Canaanites and the Hebrews who lived in Shechem bowed down to this god. Abimelech convinced his mother's family to back him in approaching the townspeople for a proposition: let me by your king. They agreed. Abimelech was accepted because he appealed to both major ethnic groups since he was half Canaanite and half Hebrew.

With this step of his plan accomplished, Abimelech took a deceptive approach to obtaining and maintaining his hoped for power and authority by hiring thugs from Shechem to help him murder all 70 of his brothers. However, one brother, the youngest, escaped. The surviving son was named Jotham. When Jotham found out the people of Shechem intended to crown Abimelech as their king, he climbed up Mount Gerizim, which overlooked the city and shouted out a prophetic parable of warning to the naive citizens.

The parable consisted of the story of a forest of trees (representing a group of people) who were looking for a king to rule over them. The trees approached an olive tree, who refused the offer. Then, a fig tree also refused. Then, a grapevine also refused. Each had the same reason for their refusal of what seemed like such an amazing honor and rise in status--God had created them for their own special purposed. They were each bearing the fruits of that purpose and to abandon their divine purpose merely to rule over other trees was a misuse of their God-ordained gifts.

As a last resort, the trees approached the loathsome bramble. This was a stick-bush which grew upon the soil as a carpet lies on the floor. It was low to the ground and was nothing but a menace, serving no good use. The bramble jumps at this opportunity to rule over these mighty trees. However, it adds a not so subtle warning: it expects the trees to fully submit to it and to fully depend upon its goodness and mercy as it sees fit. If the trees do not submit, the bramble will destroy the trees.

Jotham then ended his parable with a curse. As a result of Abimelech's murder of Gideon's sons, God will intervene and cause Abimelech to destroy the people of Shechem, and the people of Shechem will do the same to Abimelech.

After three years under Abimelech's selfish and oppressive rule, the people of Shechem had enough. The friction between their king was reaching a point of combustion.

Up to chapter nine, we saw the problem for Israel was not just a lack of leadership, but it was also a lack of leaders. What few leaders they had did not lead; they only enjoyed the benefits of their positions, in which most of the leaders obtained by birthright and not by their own merit. Thus, the essentially leaderless Israelites would follow their own human nature, which was to pull away from God and His commands, and to adopt the attractive gods and customs of their neighbors. In response to this, God would send some foreign nation to oppress Israel, the Israel would call out to God and finally the LORD would raise up a Judge to deliver Israel from their oppression. That Judge would rule over Israel for a time. Then, the Judge died, and Israel went right back in to idolatry.

The various Judges (all God appointed) generally provided godly, albeit imperfect, leadership over Israel for some number of years during which time Israel prospered and enjoyed peace. However, here in Judges chapter nine, a small portion of Israel found itself under self-appointed leadership. Abimelech was not God's chosen leader for Israel. Gideon's sole remaining son used his own cunning and violent ambitions to gain power. In this, we learn some valuable lessons about leadership, especially in regards to ruling over a nation.

Judges Chapter 9 Part Four (Verses 7-21)

B. Jotham's warning

1. (Judges 9:7-15) The parable of the trees
Now when they told Jotham, he went and stood on the top of Mount Gerizim, and lifted his voice and called out. Thus he said to them, "Listen to me, O men of Shechem, that God may listen to you. Once the trees went forth to anoint a king over them, and they said to the olive tree, 'Reign over us!' But the olive tree said to them, 'Shall I leave my fatness with which God and men are honored, and go to wave over the trees?' Then the trees said to the fig tree, 'You come, reign over us!' But the fig tree said to them, 'Shall I leave my sweetness and my good fruit, and go to wave over the trees?' then the trees said to the vine, 'You come, reign over us!' But the vine said to them, 'Shall I leave my new wine, which cheers God and men, and go to wave over the trees?' Finally all the trees said to the bramble, 'You come, reign over us! The bramble said to the trees, 'If in truth you are anointing me as king over you, come and take refuge in my shade; but if not, may fire come our from the bramble and consume the cedars of Lebanon.'"

Now when they told Jotham, he went and stood on top of Mount Gerizim: In verse seven, when the surviving son, Jotham, heard of his half-brother's coronation, he took a very strange action. He climbed up to Mount Gerizim and from there shouted a prophetic parable as a curse upon Abimelech and the people who made him their king. Recall Shechem lay at the base of the twin mountains, Ebal and Gerizim. So, Gerizim was an appropriate place for this oracle. Almost two centuries earlier, Joshua stood on this same spot and reconfirmed Israel's covenant with God. Now, Jotham would use it as his pulpit.

Listen to me, O men of Shechem: In the second half of verse seven, the wording literally says, "Shema men of Shechem that elohim might shema onto you." Shema is the Hebrew word often translated into English as "hear". But, it has a much, much deeper meaning than this. Shema means to not only hear, but to listen and obey. Shema demands action and is not just passive acknowledgment.

Example 1: A father tells his son to take out the trash. The son remains on the couch playing video games. An hour later, the father says, "Didn't I tell you to take out the garbage." The son replies, "Yeah, yeah. I heard you."
This is NOT shema. The son heard, but he did not do anything.

Example 2: A father tells his son to take out the trash. The son obediently takes out the garbage.
This IS shema. The son heard the command, obeyed and took action.

It is also interesting to note Jotham used the generic word of that day for God, elohim, instead of calling God by his formal name. By doing so, each man could fill in the blank of whom he regarded as his god. Remember, Jotham was talking to an audience of Canaanites, fallen Israelites and people of mixed heritage and spiritual loyalties.

Next begins an interesting parable which would have been easily understood by those who heard him. It was also memorable enough to be accurately communicated to others not present.

Once the trees went forth: The trees represent a group of people. In this case, it is the citizens of Shechem. They decide to anoint a king over them. They invite an olive tree to be their king. It declines. Next, the trees offer the job to a fig tree. It also rejects it. After that, they ask a grape vine to rule over them. It too declines. Having failed at finding one willing to be the king, they approach a bramble. The bramble responds that it would be honored to be their king, but there is a catch.

Olive tree: The olive tree produces oil for the glory of God and for use by men. God created it for this purpose, and it is a high calling. So the olive tree says it will not give up its calling merely to leisurely wave to and fro over some other trees. It would be a waste of its purpose and gifting.

The fig tree: The fig tree explains that God created it to produce wonderful sweet fruit for eating. Figs were the staple food of that region and highly prized. The fig tree says why would it leave its production of sweetness and goodness behind just to rule over some other trees.

The vine: The vine produces grapes. Like the olive tree, it is used to bring joy to God and man. To God, it produces the libation offering (wine) which is necessary for many sacrifices and celebrations. For man, it was the principle beverage in virtually every home. It soothed the stomach, tasted wonderful and brought an extra measure of joy to parties and celebrations. The vine says why should it exchange such a wonderful purpose and privilege simply to be above some trees.

The trees were asking the olive, fig and grapevine to leave behind their God-ordained usefulness in exchange for what men see as a higher social status. Wise men understand to take on a leadership role MUST be the role God intended for them. It should not just be a personal ambition or done with the wrong motives. Furthermore, it is always best and more satisfying to be used for the purpose one was created rather than wishing we were created for another and different purpose which men see as more important. To abandon our God-given gifts and assignment in His kingdom in favor of something which personally pleases us or other men is a terrible misuse of those gifts.

Our value to the Kingdom is and will always be in whom God made us to be. It is not in how the world sees us or how we would prefer to see ourselves in the world. True contentment and peace is to discover those divine gifts and purposes and abide in them all the days of our lives for the good service to God and mankind.

The bramble: The trees of Jotham's parable had thus far failed to find a king. So, they went to what they saw as their last resort: the bramble. The bramble is the lowest grade of plant life. Any position would be considered a promotion. The bramble is hard, full of thorns and stickers and lies like a carpet on the surface of the ground. A bramble produces no fruit and no joy. It is worthless. However, it can cause harm and be a menace to farmers and other plants. It was especially dangerous during the summer months when it turned brittle and dry. It could easily catch fire and spreads at an amazing rate driven by hot winds. When it burns, it can ignite other plants as well.

The bramble agrees to be the trees' king. But they must come down and "take refuge in my shade". Additionally, if they confer kingship on it but will not take shelter in its shade, then the bramble will burn those trees down. Of course, what is portrayed here is an absurdity of sorts. Brambles cling so closely to the ground that they produce no usable shade.

The reference of the parable to the bramble burning down the cedars of Lebanon is that the cedars were considered the grandest and greatest of all the trees in the Middle East. Therefore, the bramble is saying its fiery wrath at those who will not submit to the shelter in its shade is so great that even the greatest of the trees will be destroyed.

2. (Judges 9:16-21) Jotham applies the parable: the city of Shechem will be repaid for choosing such a worthless man
Now therefore, if you have dealt in truth and integrity in making Abimelech the king, and if you have dealt well with Jerubbaal and his house, and have dealt with him as he deserved--for my father fought for you and risked his life and delivered you from the hand of the Midian; but you have risen against my father's house today and have killed his sons, seventy men, on one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your relative--if then you have dealt in truth and integrity with Jerubbaal and his house this day, rejoice in Abimelech, and let him also rejoice in you. But if not, let fire come out from Abimelech and consume the men of Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech. Then Jotham escaped and fled, and went to Beer and remained there because of Abimelech his brother.

If you have dealt in truth and integrity: Next comes the curse. Jotham says if the people have done a righteous thing in anointing Abimelech and have been honest and fair with Jerubbaal's (Gideon's) family and descendants, then all will be good and well. This is how it should be since whether the citizens of Shechem were Canaanites, Israelites or foreigners, Jotham's father Gideon risked his life for their benefit. Everyone in the land of Canaan suffered when the Midianites and Amalekites came and stole the harvests and anything else they could get their hands on.

Of course this was a sarcastic monologue. All who were present understood what had taken place. Jotham reminds the people of Shechem that they were complicit in killing all of Gideon's sons except for himself and Abimelech. Jotham goes on to say that Abimelech was a bastard son, the son of a slave-girl owned by Gideon. The point of all this was an insult. Abimelech's mother was not a slave-girl. Moreover, Jotham says that this bastard king is your (Shechem's) blood relative; so they are responsible for his actions.

Therefore, if everything they and Abimelech did was righteous and good, then they may each enjoy each other. But, if that was not the case, then fire may come out of Abimelech and burn them, and they may in turn come out against Abimelech and destroy him.

Then Jotham escaped and fled, and went to Beer and remained there because of Abimelech his brother: Jotham knows that his life is great danger. He flees to an area called Beer so that Abimelech cannot reach him. Beer was very likely to the south and was probably under Judah's jurisdiction. However, we really do not know where this place was. Beer simply means "well" like in well of water. There are dozens of places in Canaan with that name. Perhaps it was Beer-sheba, which is located in the far south, but that is simply conjecture.

It was not long before the self-serving and wicked Abimelech started having friction with the Shechemites. Such kinds of people who were ruled over who are capable of such heinous acts as callously murdering 69 brothers just so a personal ambition can be realized, do not make easy companions for the long term. Trust would not be the basis of such a relationship.

Judges Chapter 9 Part Three (Verses 2-6)

Back to Judges Chapter 9
If Abimelech could gain control of Shechem (as opposed to some other less revered town), it would give him a political platform, a measure of credibility, and he would be able to extract the usual taxes from the many caravans which had to pass through this territory.

Speak now in the hearing of all the leaders of Shechem: In verse two, Abimelech asks his mother's family to speak on his behalf to "all the leaders of Shecehm". Other Bible translations may say, "all the citizens of Shechem" or "all the men of Shechem". The Hebrew word which is being variously translated as men, citizens or leaders is baal. That is right. Abimelech is asking his family to plead his case to all the baals of Shechem. Baal is a Canaanite loan word. In other words, it is a Canaanite word which was simply incorporated as is into the Hebrew language. We can see this in today's technology lingo. The words "email" and "internet" are often used in many non-English languages without actually translating the word.

Baal can be used in a number of ways, both theologically and commonly. In a certain sense, it is not unlike the Hebrew word adonai. In its common usage, adonai merely means (a human) lord or master. However, after about 300 B.C., it was eventually used as a theological term that referred to the God of Israel because it was deemed inappropriate to pronounce God's formal name YHWH. Adonai could be correctly used to refer to a wealthy man or a powerful man. But adonai was also used much like the way we use the term "sir". The word "sir" is coined back to Europe in the days of aristocracies. "Sir" became a formal title, like Sir Arthur. However, it can also be used to simply denote respect to anyone of any status like when we say "sir" or "ma'am". So, the use of baal here in Judges is not the theological one referring to gods in general, and it is not referring to the specific chief god of the Canaanites, named Baal. Instead, it is being used as a word of respect and as a word of flattery with its meaning being "Canaanite lords".

It is ONLY because Abimelech is appealing to Canaanites that he uses the term baals. He would NEVER do that to curry favor with the Israelites who were loyal to God. Thus, we see the editor of Judges used the name Jerubbaal to refer to Abimelech's Hebrew father, Gideon. It is to make a point. Jerubbaal (Gideon) cut down Baal's image and fought Baal's people because he was the enemy of Baal. Abimelech, on the other hand, identified himself with Baal and Baal's people. This is just another one of hundreds of important subtleties through the Old Testament which goes over our heads if we do not look at the Hebrew language and acknowledge the biblical context of an Israelite culture.


2. (Judges 9:4-5) Abimelech murders his brothers
They gave him seventy pieces of silver from the house of Baal-berith with which Abimelech hired worthless and reckless fellows, and they followed him. Then he went to his father's house at Ophrah and killed his brothers the sons of Jerubbaal, seventy men, on one stone. But Jotham the youngest son of Jerubbaal was left, for he hid himself.

They gave him seventy pieces of silver: Abimelech's family is so connected to Baal, they go and take 70 pieces of silver from Baal's temple (called Baal-berith, or the Covenant of Baal) in order to help Abimelech succeed. They did not steal the money or do something wrong. Using temple treasury money for political purposed was quite normal in those days. The money was used to hire some worthless men to do Abimelech's bidding. These hirelings would be used as assassins to kill all of Gideon's sons.

But Jotham the youngest son of Jerubbaal was left, for he hid himself: The hit men followed Abimelech to Ophrah, and there they killed 69 of Gideon's 70 sons. The remaining one was the youngest named Jotham, who somehow escaped the slaughter. But it was not like he was overlooked. Abimelech would have known Jotham got away.


3. (Judges 9:6) The men of Shechem make Abimelech their king
All the men of Shechem and all Beth-millo assembled together, and they went and made Abimelech king, by the oak of the pillar which was in Shechem.

They went and made Abimelech king: Verse six describes Abimelech's coronation. First, we should imagine what he is the king over. There were only four towns under his rule: Shechem, Beth-millo, Arumah (Judges 9:41) and Thebez (Judges 9:50). His territory probably also extended a little farther into the western parts of Manasseh. It was not much of a kingdom. Let us also understand that while this man saw himself as a king at the head of a monarchy, in fact he was merely a tyrannical dictator and murderer. He ruled ruthlessly and vengefully. He was a thug like Fidel Castro or Saddam Hussein. He cared nothing for the people, and he did not know how to build an economy or create loyalties and alliances.

Archaeologists have actually uncovered Abimelech's place of coronation. The pillar used was probably from Joshua's day. The temple of Baal-berith is also in the midst of the excavation. Thus, we have Gideon's son being made king of part of Israel in covenant with Canaanites and taking his vow in the name of Baal.

Shechem's association with rebellion continues for some time after Abimelech's rule. Following the death of King Solomon, Rehoboam went to Shechem to be crowned king of Israel, although the city of Shechem was in ruins at the time. "Then Rehoboam went to Shechem, for all Israel had come to Shechem to make him king" (1 Kings 12:1). Additionally, when Jeroboam rises up against Rehoboam and divides the kingdom, he also makes Shechem his home. "Then Jeroboam built Shechem in the hill country of Ephraim, and lived there. And he went out from there and built Penuel." (1 Kings 12:25).

Judges Chapter 9 Part Two (Verse 1)

A. Abimelech's rise to power

1. (Judges 9:1-3) Abimelech forces his brothers to submit to him
And Abimelech the son of Jerubbaal went to Shechem to his mother's relatives, and spoke to them and to the whole clan of the household of his mother's father, saying, "Speak, now, in the hearing of all the leaders of Shechem, 'Which is better for you, that seventy men, all the sons of Jerubbaal, rule over you, or that one man rule over you?' Also, remember that I am your bone and your flesh." And his mother's relatives spoke all these words on his behalf in the hearing of all the leaders of Shechem; and they were inclined to follow Abimelech, for they said, "He is our relative."

The brief and ill-fated story of Abimelech is the subject of Judges chapter 9. One key thing to know is Abimelech was NOT a Judge. In fact, some wonder why this episode is even included in the Book of Judges. The story is somewhat of an antithesis of the previous three chapters. Gideon was a man raised up by God to be a Judge, and then he served the LORD in order to deliver his people from oppression. Contrast this with Abimelech, who was born into privilege, appointed himself as a leader of God's people and then served only his own personal lust for power in order to oppress his people. If that was not bad enough, Abimelech was Gideon's son.

The account of Abimelech makes it clear that his mother was his father's concubine. This is in opposition to the large number of legal wives Gideon married. A concubine was not a personal prostitute nor was she a slave. She did hold a somewhat lesser status in the household than a legal wife who was married under a chuppah (a tradition wedding canopy) and was supported by the legality of a ketubah (a marriage document).

But one needs to ask the question: why did Gideon have many legal wives, and yet he had this one unnamed woman as a concubine? While I cannot be 100% sure, I think the reason is self-evident. The legal wives were Hebrew women, and thus they were legally entitled to a formal marriage ceremony and to a marriage certificate. Abimelech's mother was NOT a Hebrew. She was a Canaanite of Shechem (and very likely a Hivite). Thus, Abimelech was born into a divided loyalty. He was part Hebrew and part Canaanite. Now this would not have been all the unusual if it were not for the fact that his father was the supreme leader of Israel and self-appointed High Priest.

And Abimelech the son of Jerubbaal went to Shechem to his mother's relatives, and spoke to them: We see in the first verse of this chapter that Abimelech must have been constantly at odds with his Hebrew siblings (all born to other mothers). Abimelech also seems to have had a propensity to identify more with his Canaanite family side than his Israelite side. This should not be hard for us to imagine. I have seen this exact same dynamic in my own extended family and have witnessed it in countless others. I am sure many of you have a good understanding of this rather typical family challenge of divided loyalties and tendencies to build alliances and closer relationships with one part of the family as opposed to the other. It usually happens quite naturally and not from any kind of plan or overt intent.

We also witnessed this kind of thing with Moses who was adopted as an infant by an Egyptian woman. Moses could never quite fit in with his Egyptian family. He found himself in constant internal turmoil as he daily saw the injustice upon his biological family and people.

Abimelech, wanting to achieve his ambitions, went to the city of his mother's origin (Shechem) and solicited support from her brothers and her father.

Which is better for you, that seventy men, all the sons of Jerubbaal, rule over you, or that one man rule over you: The proposition Gideon states in verse two is choose me to rule over you or you will be subject to 70 men (Gideon's sons) ruling over you. Inherent in this conversation is that Abimelech was part Canaanite as opposed to any of his brothers. And it was understood in these tribal cultures that blood mattered. The family of the leader would have advantages. Since it is taken for granted that the 70 sons of Gideon were Hebrews, they, on the other hand, would be more inclined to show favor for their Israelite brethren over and above the Canaanites who lived among the.

They were inclined to follow Abimelech: We are told that this seemed to make sense to his mother's family. They took Abimelech's proposal to the other residents of Shecehm and campaigned for it.

A brief interlude about Shechem
Shechem was a mixed city. It consisted of Canaanites and Hebrews living side by side. You can imagine there also were many intermarriages. In fact, it was mostly a Hebrew city, and it was generally under Israelite control. It is not hard to understand why Abimelech's mother's family would see this as an opportunity to have as its governor someone who is at least most sympathetic to the Canaanites due to a Canaanite heritage.

Yet, there was more to this than meets the eye. Shechem was a strategically important city. It lays at a crossroads of major trade routes that wove through the area. Shechem was also well situated in a very fertile valley. And equally important was that Shechem was central in Israel's heritage and history. It was both a place of spiritual and cultural importance to the Israelites.

Shechem translated into English means shoulder. The city was located in a valley between two mountain peaks--Mount Ebal and Mouth Gerizim.

Ancient Shechem is where Abram is first mentioned in the Promised Land. "Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land. The LORD appeared to Abram and said, 'To your offspring I will give this land'" (Genesis 12:6-7).

Centuries later, as Moses is giving his last oration as the Israelites prepare to enter the Promised Land, Moses tells the people about the blessings and curses which will come upon them.

"See, I am setting before you today a blessing and a curse: the blessing, if you listen to the commandments of the LORD your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the LORD your God, by turn aside from the way which I am commanding you today, by following other gods which you have not known.

It shall come about, when the LORD your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal. Are they not across the Jordan, west of the way toward the sunset, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oaks of Moreh? For you are about to cross the Jordan to go in to possess the land which the LORD your God is giving you, and you shall possess it and live in it, and you shall be careful to do all the statues and the judgment which I am setting before you today" (Deuteronomy 11:26-32).

In fulfillment of the LORD'S promise to Abraham and to renew the covenant of the Law of Moses, we see Joshua and the Israelites gathered at Shechem. "Then Joshua built an altar to the LORD, the God of Israel, on Mount Ebal" (Joshua 8:30). Six tribes stood just south of Shechem in front of Mount Gerizim. The other six tribes stood to the north of Shechem in front of Mount Ebal. That day the Israelites listened as Joshua "...read all the words of the law, the blessings and the curse, according to all that is written in the book of the law" (Joshua 8:34).

Israel would gather at Shechem again at a later time and listened to Joshua remind them of their history and of God's faithfulness. He implored them to remain faithful to the LORD. Passionately, they responded, "Far be it from us that we should forsake the LORD to serve other gods..." (Joshua 24:16)

What was Joshua's reply to them? "Joshua said to the people, 'You are not able to serve the LORD. He is a holy God; he is a jealous God. He will not forgive your rebellion and your sin. If you forsake the LORD and serve foreign gods, he will turn and bring disaster on you and make an end of you, after he has been good to you" (Joshua 24:19-20).

Fourteen hundred years later, an offspring of Abraham and namesake of Joshua (Joshua is the English translation of Yehoshua. Jesus is the English translation of the Greek of the Hebrew Yeshua, a shortened form of Yehoshua.) journeyed through this area where he stopped at a well for a drink of water. He also had a conversation with a Samaritan woman from Sychar. At the time of their conversation in the first century A.D., ancient Shechem lay in ruins. Joshua had been right. The sinful Israelites had broken the covenant of the LORD.

The woman at the well, Jacob's well, was a Samaritan. Samaritans were a people of mixed ethnicity. Israelites intermingled with the gentiles. Additionally, Torah was mixed with the pagan religions. As a result, the Samaritan woman knew of the expected coming of Messiah. "The woman said, 'I know that Messiah (called Christ) is coming. When He comes, He will explain everything to us.' Then Jesus declared, 'I, the one speaking to you--I am He'" (John 4:25-26).

Judges Chapter 9 Part One (Introduction)

THE RISE AND FALL OF ABIMELECH

This week we will begin to explore Judges chapter 9, the story of a man called Abimelech, one of Gideon's 71 sons. Like so much of Judges, chapter nine is example after example, lesson after lesson and application after application of the God-principles that we have learned in our extensive study of God's word. It shows us what happens when those principles are followed faithfully and what happens when they are abandoned.

 

A Brief Recap
Gideon ruled as a legitimate Judge of Israel for 40 years. He was God appointed, God anointed and performed in the typical way of a Judge. He was first a deliverer of a portion of Israel from the hand of an oppressor, and then he ruled for a time.

As was typical, quickly after each Judge died from old age, the people of Israel would harden their heart and revert to idolatry. Usually during each cycle, the people forgot or abandoned God, the God of their ancestors, despite the wonderful and fully visible things He did for them. The people of Israel showed no kindness to the descendants of Gideon, who was also called Jerubbaal, meaning the Baal fighter. In Hebrew, it says that the people offered no chesed, which in this context carries with it the concept of covenant loyalty.

Chesed in Hebrew culture then and today means acts of charity, mercy and kindness. It also tilts towards all these acts being done out of a sense of faithfulness to God and (to a lesser degree) loyalty to a person who merits such loyalty. We know that while Gideon had officially and publicly rejected kingship over the people, in many ways, he lived, behaved and ruled like royalty. There must have been some kind of semi-formal relationship or agreement between the central northern tribes of Israel, which Gideon judged over, such that his family was seen as the rightful ruling family. This is a concept quite different from that of earlier Judges whereby a Judge was less an absolute ruler and more of a powerful magistrate. Thus, the context of the coming story is set in this background which shows at least some portions of Israel were warming to the idea of a monarchy ruling over them, and some wanted a king NOW.

Four important lessons from Gideon's story
There are four important lessons we can learn from Gideon's story. These will carry over into the next chapter.

1. The first thing is that when God is the leader, when God stands with Israel, no man, no army and no power can stand against him.

"'In righteousness you will not be established;
You will be far from oppression, for you will not fear;
And from terror, for it will not come near you.
If anyone fiercely assails you it will not be from Me.
Whoever assails you will fall because of you.
Behold, I myself have created the smith who blows the fire of coals
And brings out a weapon for it work;
And I have created the destroyer to ruin.
No weapon that is formed against you will prosper;
And every tongue that accuses you in judgment you will condemn.
This is the heritage of the servants of the LORD,
And their vindication is from Me,' declares the LORD." (Isaiah 54:14-17)

Three hundred Israelites who were personally hand picked by the LORD could engage in Holy War against 135,000 enemy troops. What joy and courage should be in our hearts if we honestly believe what we so casually say we believe--that the Bible is truth. I only wish all the people of modern Israel could understand God's ability to save and deliver His people. Rather, modern Israel shoves aside their election as God's chosen people and instead seek to blend and become as their neighbors. They do not want what comes with being God's chosen ones.

As Believers, we also need to understand we too have been hand picked by God to be the soldiers of His kingdom. Just like the 300 Israelites, we are relatively few in the face of billions on our planet who are God's enemies. Despite what some preach, we will always be few in number until Messiah returns. If we are truly the LORD'S and are obedient and faithful to Him, then He will lead us and His purposes for us will not be defeated no matter what the odds are against us.

2. The second lesson: If anything of a positive nature occurs in the lives of God's people, it is God's doing. He deserves all glory and honor for it.

3. The third lesson: Despite what seem to be prevalent before our eyes, the reality is the world will never by the biggest roadblock to God's people carrying out God's will on earth. Rather, it will always be the lack of faithfulness of the Believers. Just as Israel was problematic for God to work with, so it is with the Church. Israel was redeemed, but they did not always behave that way. The Church, be definition, is a fellowship of the redeemed of God in Jesus. However, we do not often conduct ourselves in that way, do we?

In the end, we are still just people, running around in corruptible bodies of flesh and still fighting out evil inclinations which want to do wrong even though God'es very spirit lives within us. Thus, we saw the leaders of Succoth and Penuel, who were fellow redeemed Israelites, literally standing in the way of God's army of 300 who were pursuing God's enemies.

We read about an arrogant group, Ephraim, who held themselves up as the best and most worthy of all Israel because they were the largest and wealthiest of the tribes in that era. God did not put this group in charge of this Holy War, but they thought they should have been. They did their part in trying to derail Gideon. And furthermore, they tried to jump in when they saw success and take over. Do we see the exact same thing in the Church? There are those who believe by virtue and sheer numbers, or the size of their congregation building or the amount of face time they have on television, it is THEY who ought to lead. If they do not bless something, it ought not to be done because it must not be of God.

4. The fourth lesson: Leadership. This will set the stage for Judges chapter nine. It is those who who accept a leadership position at the call of God are going to face great temptation to abandon the position and the divine purpose for person ambitions. Of course, personal ambitions tent to blind men and thus we tend to deny and rationalize it when we succumb to those temptations.

Gideon rejected the temptation of kingship over his people. Yet, it seems in reality he only rejected the title because he lived like a king and instilled the same in his many sons. Further, he seemed to have no qualms about creating for himself a position as a sort of High Priest, complete with the ephod of the High Priest. He even built a worship center in his hometown of Ophrah which was in direct competition with the official one located in Shiloh. The result was the savior of Israel actually led the people right back into idolatry and rebellion. The path was paved with his own ambitions. With the gold of the false ephod he anointed himself. Because he was the leader of Israel, his family and the people of Israel would pay a terrible price.

Judges Chapter 8 Part Four (Verses 24-35)

2. (Judges 8:24-26) Gideon gathers a fortune
Yet Gideon said to them, "I would request of you, that each of you give me an earring from his spoil." (For they had gold earrings, because they were Ishmaelites.) They said, "We will surely give them." So they spread out a garment, and every one of them threw an earring there from his spoil. The weight of the gold earrings that he requested was 1,700 shekels of gold, besides the crescent ornaments and the pendants and the purple robes which were on the kings of Midian, and besides the neck bands that were on their camels' necks.

Yet Gideon said to them: As much merit as Gideon showed by not accepting the position of king, there is no doubt that the trappings of being a king intrigued and ultimately seduced him. In verse 24, he says that while he humbly refuses the offer of kingship, he would appreciate it if they would offer him tribute. Gideon asks that all who helped to fight and who had received some kind of spoils of war from the Midianites would give him all the gold earrings they had taken from the defeated enemy. The people complied and included some of the crescent ornaments, pendants and even some very valuable purple cloth that was worn by kings and royalty. While Gideon may not have been king, he certainly would have looked like one sporting all the spoils of war.


3. (Judges 8:27) Gideon, using the riches he received, assumes an inappropriate role as religious leader and leads Israel into idolatry
Gideon made it into an ephod, and placed it in his city, Ophrah, and all Israel played the harlot with it there, so that it became a snare to Gideon and his household.

Gideon made it into an ephod: Gideon takes yet another step which is very troubling. He may have refuse to be Israel's official king, but he obviously attempted to create a new alternative to the existing priesthood by making himself equivalent to the High Priest. He took much of the roughly 50 pounds of gold and made an ephod. An ephod was a ritualistic vest worn by the High Priest. Gideon used it in his hometown of Ophrah.

The Torah's description of the High Priest's ephod in Exodus 26:6-7 is tantalizingly insufficient. It is written as if it presumes the readers know what it is.

They shall make the ephod of gold, of blue, purple and crimson yarns, and of fine twisted linen, worked into designs. It shall have two shoulder-pieces attached; they shall be attacked at its two ends. (Exodus 26:6-7)

This only indicates the materials used for the ephod and the fact that is has shoulder pieces. The next verses show that an ephod has a heshev (decorated band, Exodus 28:8), rings (Exodus 28:8) and a jacket (Exodus 28:31). There is also another mysterious item the hoshen mishpat (breastplate of judgment, Exodus 28:15) which should be attached to the ephod.

The ephod is described in the Bible using the verb "to gird". This implies that the ephod is perhaps a belt or sash. To most commentators, a belt and shoulder straps suggest an apron-like garment...but aprons come in many shapes. Despite the enormous amount of detail provided (mainly in Exodus 28 and Exodus 39), a clear picture of what the ephod looked like is difficult to obtain.

In earlier studies, I mentioned that one of the reasons Israel was constantly flirting with idolatry and then going through these cycles of apostasy, punishment by God, oppression (as part of the punishment), deliverance and then restoration and a long period of peace is the priesthood was not functioning properly. It was probably due to a combination of the people playing little attention to them, (the priest had no actual civil authority over the 12 tribes) and the people not giving the priesthood their tithes and offerings. The priests had little choice but to work for a living. The priesthood was losing their hold and authority over Israel.

The Tabernacle during this time was located in Shiloh. So, for Gideon to make himself a High Priest ritual vest and keep it in Ophrah demonstrates how far from any Scriptural teaching Israel was operating.

All of Israel played the harlot with it there: Verse 27 says the people looked up to Gideon's ephod as an idol. More accurately, it says they went whoring after it. Israel accepted the ephod and its wearer as the real thing. It became not a tool of God but an object to be worshiped. It became an idol.

God had ordained only one High Priest. Now Gideon, who had refused the civil role as a king, turned right around and created the spiritual/religious role of High Priest for himself. This same thing would be copied many years in the future when the Israelites of Samaria broke away from the Jerusalem based priesthood and created their own separate and independent priest. They even built their own temple which was still in operation during Jesus' day.


5. (Judges 8:28-35) Gideon hopes for a hereditary rule
So Midian was subdued before the sons of Israel, and they did not lift up their heads anymore. And the land was undisturbed for forty years in the days of Gideon. Then Jerubaal the son of Joash went and lived in his own house. Now Gideon had seventy sons who were his direct descendants, for he had many wives. His concubine who was in Shechem also bore him a son, and he named him Abimelech. And Gideon the son of Joash died at a ripe old age and was buried in the tomb of his father Joash, in Ophrah of the Abiezrites. Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot with the Baals, and made Baal-berith their god. Thus the sons of Israel did not remember the LORD their God, who had delivered from the hands of all their enemies on every side; nor did they show kindness to the household of Jerubaal (that is Gideon) in accord with all the good that he had done to Israel.

So Midian was subdued before the sons of Israel: Despite all of Gideon's foibles and delusions of grandeur, Midian was defeated. The northern tribes of Israel were delivered, and Gideon had settles in as the Judge over that area of Canaan. His office would last for forty years. There would be peace and rest for God's people (at least in the north of Canaan) during that time.

Now Gideon had seventy sons who were his direct descendants: Verse 30 explains Gideon's rather inflated view of himself. He had seventy sons by many wives. Having seventy sons requires a lot of wealth. Do you recall from chapter six in which Gideon explained to God that he could not possibly be the Savior of Israel because his clan was the poorest of the tribe of Manasseh? Having many wives was something looked down upon by God and was only deemed acceptable in Hebrew society if royalty produced such a harem.

His concubine who was in Shechem also bore him a son, and he named him Abimelech: Verse 31 sets up the next chapter for us. We are introduced to a man named Abimelech, which translated into English means, my father is the king. This was Gideon's son by means of a concubine from the city of Shechem. This does NOT mean Abimelech was illegitimate. But it does mean that he automatically carried a lower status than his brothers.

Abimelech is a regal title. Abimelech is NOT a name. In other words, this is not the formal name this son of a concubine was given shortly after birth. Rather, it was a title given to him later on in life by Gideon. He was probably given the name in adolescence. Thus, we see Gideon's prosperity to serve out his time as judge was done in a very kingly manner. Such a title was give to a son because the father has high aspirations for him. We are going to see in Judges chapter nine that Abimelech fully embraced those aspirations.

And Gideon the son of Joash died at a ripe old age: The chapter ends with Gideon's death. It says he lived until a ripe old age meaning he received God's blessing of a full life span. But as soon as he died, Israel immediately started chasing the Canaanite gods again! They went so far as to actually name Baal Berith (Baal of the covenant) as their god.

Good leadership is essential in God's plan. Any human leader is subject to failures. Gideon was no different. What he could not have known, though, is what his example would do to his family after his death.

It is absolutely astounding how fast a person, family or nation can forget God's blessings that made them who and what they are. They turn away to idolatry. Israel could not resist the pull towards Baal because the people who lived among Israel were Canaanites who worshiped Baal. This pagan Mystery Babylon religion was very attractive to most Hebrews, and they could not wait to get back to it the minute a godly leader was not there to insist allegiance to God.

Yet in all of this one should not overlook the power of Satan to bring delusion. He had deluded the Israelite people in the first place to follow this false way. Now he was able rather easily to do the same all over again despite the awesome and unmistakable lessons God taught Israel. One must never underestimate the power of the great and continuing enemy of God and God's program of redemption.

Judges Chapter 8 Part Three (Verses 18-23)

5. (Judges 8:18-21) Gideon repays the two Midianite kings
Then he said to Zebah and Zalmunna, "What kind of men were they whom you killed at Tabor?" And they said, "They were like you, each one resembling the son of a king." He said, "They were my brothers, the sons of my mother. As the LORD lives, if only you had let them live, I would not kill you." So he said to Jether his firstborn, "Rise, kill them." But the youth did not draw his sword, for he was afraid, because he was still a youth. Then Zebah and Zalmunna said, "Rise up yourself, and fall on us; for as the man, so is his strength." So Gideon arose and killed Zebah and Zalmunna, and took the crescent ornaments which were on their camels' necks.

Then he said to Zebah and Zalmunna: In verse 18, Gideon decides it is time to bring Zebah and Zalmunna to justice.  Gideon prefaces this with an inquiry allowing the two leaders to indict themselves. 

What kind of men were they whom you killed at Tabor: This is speaking about Mount Tabor, and the people living there had no part in the battle. This shows not only did the Midianites plunder Israel, but they also committed terrible acts among the Hebrew population simply to intimidate and control them. Their answer was that the men they killed at Tabor looked very much like Gideon. Gideon tells them that there is a good reason for that--those men were his siblings. They were Gideon's mother's sons. So, they were direct blood relatives.

As the LORD lives, if only you had let them live, I would not kill you: It was usual to NOT kill captured kings and military leaders. Many leaders were killed, but the general custom was to respect their station and to allow them to live. Killing the leaders served to dishearten the enemy but also to arouse their anger. Gideon had a duty: his brothers were unjustly killed. Therefore, Gideon was compelled to be their next of kin avenger--their blood avenger.

So he said to Jether his firstborn, "Rise, kill them.": Gideon instructs his firstborn son to execute Zebah and Zalmunna, but the boy is too intimidated to carry out the request. Jether was still young, not at all accustomed to killing men and certainly not such fierce and hardened men as stood before him.

Then Zebah and Zalmunna said, "Rise up yourself, and fall on us.": The two Midianite leaders seeing that the boy was not physically mature and was scared to act, made a request for Gideon to kill them. These two Midianites were brave warriors. They did not fear death, but they wanted their execution to be swift and as painless as possible. They knew Jeter was incapable of killing them. Gideon granted their request.

Took the crescent ornaments which were around their camels' necks: Verse 21 says something which is easy to overlook. Gideon took as spoils of war these crescent shaped pendants which hung around the necks of the camels belonging to Zebah and Zalmunna. The crescent is referring to the crescent moon. (Verse 24 says that the reason the enemy had crescents and other ornamentations on their camels and on themselves was that they were Ishmaelites (descendants of Ishmael).

What prominent modern group of people who claim an attachment to Ishmael employs the crescent moon as their symbol? Islam.

Before you jump to conclusions, let me explain a little bit about Islam. Islam did not exist in Bible times; it did not even exist in the New Testament times. The founder of Islam, Mohammed, was born in the late sixth century A.D. Islam is an odd mixture of Judeo-Christian principles, Arab folklore and the ancient moon-god religion of the Sabeans. The symbol of the moon-good is (and has always been) the crescent moon.

The Sabean religion does not go back to the time of the Judges. However, the worship of the moon-god goes back even farther than the time of Gideon to a time before Abraham. It was very prevalent in the city of Ur where Abraham's father Terah made and sold god idols. During Abraham's day, it appears as though Ur was the moon-god center of the religion.

During the time of Gideon (around 1300 B.C.), the Arabs had already adopted many elements of moon-god worship, and we find it right here in the Bible. All the symbols ancient tribes wore were inherently religious in nature. Moon-god worship changed over time. Today, it is called the Muslim religion.

In modern times, Islam has become somewhat embarrassed at all of its moon-god heritage and has taken to denying it as of late. A few decades ago, some of the Muslim sects began removing the chapters in the Koran which spoke directly to its moon-god roots. Not very long ago, a British man wrote a book about this cover up and called it The Satanic Verses. The man's name is Salmon Rushdie, and some of the Islamic leaders ordered him killed for exposing it. He has been in hiding and in seclusion for many years.

The Satanic Verses are the verses removed from the Koran to hide the direct moon-god beginnings of Islam as stated in their holy book. All the Islamic crescent moon related symbols and rituals, and the observances all timed on the appearance of the crescent moon refers directly to the moon-god. (The signaling of the time of Ramadan, the most holy season for Islam, is at the appearance of the crescent moon.)

We have here in the Book of Judges moon-god worshipers, sons of Ishmael, bedeviling Israel over 3000 years ago. God knew that the violent and murderous intent of the Muslims to rid the world of all vestiges of God's people would do nothing but increase as a result of Israel's reluctance to deal with moon-god worshiping Arabs, Midianites and other Middle Eastern tribes when they first began occupying Canaan.

As you can see, this is the cyclical nature of history. The entire world is subject to it. The only real question before us is this: is this the final cycle or is there another one to follow? That is important to know (if we can) because the final cycle will end with the return of Messiah.


B. Israel under Gideon as a Judge

1. (Judges 22-23) Gideon refuse to be made king
Then the men of Israel said to Gideon, "Rule over us, both you and your son, also your son's son, for you have delivered us from the hand of Midian." But Gideon said to them, "I will not rule over you, nor shall my son rule over you; the LORD shall rule over you."

Then the men of Israel said to Gideon, "Rule over us": Verse 22 revels something startling but expected. Recall many months ago when we introduced the Book of Judges that I mentioned the purpose of the era of the Judges was to convince Israel that they MUST have a king to rule over them. It was God's intent that Israel was to have a king, but at the time, they did not want one. They had had enough of kings. Israel had the king of Egypt rule over them and that did not work out too well for them. Despite the prevalent teaching within Christianity that God did not want Israel to have a king, nothing could be farther from the truth. God only wanted Israel to have HIS king who would be a godly king in the mold of a shepherd/servant as opposed to the self-serving, power seeking, wealth oriented and charismatic type of king the world always wants. The first God approved king (a man after God's own heart) would be David. The next God-approved king would be Jesus, when He returns to set up His kingdom.

After Gideon defeated the Midianites, some of the 12 tribes had been oppressed countless times and had gone through many hardships that they were finally beginning to realize that they were not going to make it unless they banded together under one leader. Therefore, some of the tribal and clan leaders went to Gideon and offered him the job as king over them. This was a major turn of events in Israel's history.

But Gideon said to them, "I will not rule over you": Gideon, even though he was deeply flawed, knew enough to refuse the offer. Gideon was anointed shofet (judge) and not melech (king). He told the people that God was their king, and there was no need for any other.

There are several things to consider about the evolving society and attitudes of the Israelites. First, there is a growing understanding that a more robust and continuing leadership was of a tremendous benefit for the people. Second, coupled with that is a Judge was only raised up AFTER a long period of subjugation. When the Judge delivered the people, the Judge would rule until he died. There was never a successor. Thus, the leadership ended and then the next cycle of oppression would begin because Israel had no leader.

By accepting a government over them based on a monarchy, there was a natural means of succession--the kings' son usually took over the leadership position. Further, by the king being the actual head of a sovereign government, a standing army would be formed. Then, the possibility of PREVENTING another foreign subjugation became realistic. People of all eras are very practical. Thus, there were real and pressing circumstances behind the Israelite tribal and clan leaders' sudden willingness to cede their personal autonomy to a king.

We do not need to look too hard to bring this principle forward to today and see where the entire world (including the USA) is headed in regard to wanting a world leader. The world wants a king, and soon we are going to anoint one. Christians know him as the anti-christ. God wants us to have a king, but the one we will choose is one which will betray us. God wants us to have His Son as our king. He will be perfect, but we will not be ready for Him. The world will not accept Him until we have experienced the final horror of a world wide kingdom run by an evil man of our own choosing.