The Parable Of The Trees (Judges 9)

The Parable

Once upon a time the trees went forth to anoint a king, and they said to the olive-tree; Be king over us. But the olive tree answered: What, leave my rich oil by which God and man are honoured, to come and hold sway over the trees? So the trees said to the fig-tree: Then will you come and be king over us? But the fig-tree answered: What, leave my good fruit and all its sweetness, to come and hold sway over the trees? So the trees said to the vine: Then will you come and be king over us? But the vine answered: What, leave my new wine which gladdens God and man to come and hold sway over the trees? Then all the trees said to the bramble: Will you then be king over us? And the bramble-thorn said to the trees: If you really mean to anoint me as your king, then come under the protection of my shadow; if not, fire shall come out of the thorn and burn up the cedars of Lebanon.

Jotham’s Prophecy

Now, have you acted fairly and honestly in making Abimelech king? If so, I wish you joy in Abimelech and wish him joy in you! If not, may fire come out of Abimelech and burn up the citizens of Shechem; may fire also come out from the citizens of Shechem and burn up Abimelech.

Comment:

What a sad comment this fable makes upon the ways of men in opposition to the ways of God. Abimelech, the bramble, the troubler of Israel, working on the susceptibilities of simple folk to attain his own ends (vv 1-3). Yet the trees thought that the idea of making him their king was their own. Little did they realise how subtly he had encouraged them to despise their elected leaders (“they are not worthy of honour, you owe them no respect. The best rule is by one, not many) (v.2). You, of course, are different. You are simple, honest lovers of what is true and right. We must do something. They are false shepherds, all corrupt. They ought to be removed; we must do something. There is no middle ground; those not for us are against us (v.15). What can you do? You need a leader. Here I am. It isn’t the people who are wrong, it’s the corrupt leadership. When they had the chance they wouldn’t lead, would they? Change the personnel. I am available. Honour me. I’ll make things right. I am rich: I have seventy pieces of silver from the temple of Baal-berith: I can hire men. But time is urgent. Don’t think; just give me your money and your allegiance and I’ll tell you later what to do (v.4). Strengthen my hands for the work. I have a New Plan. Wait for it.

Here the programme trails off. The excited Shechemite is left dangling with vague promises of a solution just around the corner. Abimelech makes dramatic, but erroneous, diagnoses of the causes of present difficulties. If only everyone would respect the law, troubles would cease. True issues are not stated, which, more often than not, stem from an inner lack of stability in his followers, on the outs with themselves and all others (vv.22-24). But this is complex and better avoided. So Abimelech insists: it’s ideas, not personalities, that are at stake. The men of Shechem are assured that they are not to blame; for they are the true Israelites, the elite indeed. Zeal is whipped up to such a pitch that they are even encouraged to think that cutting off their brethren is in the best interest of the nation (v.5) — a natural consequence of their high ideals. No rational or consistent programme is needed. Since stability is poor soil for revolution, it is important to maintain a tottering structure. One doesn’t have to win arguments or issues; so, then, ground can readily be shifted without loss of face. We can cry one basis today, and when challenged adopt a different one tomorrow. Cry trouble! Today here! Tomorrow there! Keep the ground shifting. Fight on a hundred fronts at once. It is the turmoil that matters. But above all, for personal appearance sake, on the surface keep up a face-saving image. Appear generous, sincere, genuinely concerned. People will think: not a bad chap really (v.6). After all, he didn’t aspire to be the ruler over his brethren. The high office was thrust upon him (vv.14-15).

And the followers? The men of Shechem who give their fealty to Abimelech? They have no precise idea of the cause to which they are devoted. Abimelech finds it expedient to keep their attention riveted on himself. He offers them “bread and circuses”, sallies abroad, identity with an extravagant programme of activities, so that they blindly follow the lead given (v.34). More, he gives them channels for protest and hate, and these pleasures of indignation they find diverting and temporarily satisfying. The comfort may be thin, but it bolsters self-esteem. Their thinking becomes tabloid, stereotyped, as they bifurcate life into clear-cut issues. Follow Abimelech, or perish. There is no middle ground. The end may not be clear, but the need for clarity is met by the simple rule of the present: “Follow the leader”. In viewing all issues as external out-group misconduct, one can for a time ignore the internal painful conflicts at home. Moral problems at home can be swept under the mat whilst we give our full attention to the faults of a tribe hundreds of miles away (v.50).

But it is inevitable, since the people did not act fairly and honestly in making Abimelech king (v.19), that the abhorrent Gaal, the son of Ebed, arises (vv.26-27) and encompasses the destruction of all (vv.55-57).

The Moral:

  1. Properly qualified and elected brethren should not leave the work to the Abimelechs but should act positively and lead.
  2. If not, when the will to judge objectively is lost, “people deserve the politicians they get!”