Day #92

Sermon - Audio
Judges 8-9 - Audio
Judges 8-9 - Reading

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Judges 8

8.1-3: It's all about flattery. Gideon turns aside the anger of the men of Ephraim by buttering them up. It is a common form of middle eastern speech. But here it begins to reveal the true Gideon. He is not a man of honor, but one of flattery. The entire episode of Gideon reveals a move in the book of Judges that shows a continual downward slide both of the quality of the judge (Samson being the worst) and the downward slide of the people. (Notice the the people want to kill Gideon for destroying Baal's statute. The Torah called for people to be put to death for worshipping foreign gods. The whole thing is upside down.)

8.4: The battle of Gideon seems to follow the pattern of the invasion of the promised land. In the first part God works a miracle, in the second the people are called on to respond in faith and trust God by taking on the battle with God in the "background". But in this chapter God is not in the background nor anywhere else. The battle has turned from God's battle into Gideon's. So much so that Gideon will pursue the kings far beyond the land of Israel and treat Israelites as if they were Canaanites.

8.4-8: The people of both Succoth and Penuel were not convinced that the other kings had been defeated by Gideon. If Gideon failed these cities would be in grave danger. Gideon points out that if he succeeds they will be in grave danger.

8.20: Jether has not fallen to the level his father has and so refused to carry out blood vengence.

8.21: Gideon kills the kings not in response to God's command, but to prove his manhood.

8.23-24: Gideon's claim to have God rule over them is hollow. As soon as the words are out of his mouth he starts doing things that make him look like a king.

8.24: The words remind us of the creation of the golden calf in the desert.

8.26: 43 pounds of gold are given. Gideon also keeps the symbols of royalty from the Midianite kings.

8.27 "Gideon assumed a king’s role as sponsor of the cult by crafting an ephod and erecting it in his city, Ophrah. The nature of this object is not clear. Elsewhere in the Old Testament “ephod” (}eœpo®d) denotes the priest’s special breast piece.703 Because this object was “placed” (yaœsΩag) in Gideon’s city and became an object of pagan worship, this meaning seems unlikely here. The solution to the present problem may be suggested by the Akkadian cognate epattu, which, in several old Assyrian texts apparently refers to the costly garments worn by high officials and/or draped over images of the gods.704 The present usage suggests a figure of speech in which the part stands for the whole. Accordingly, the word “ephod” here represents not only the garment that clothed a sacred image but also the image over which the garment was draped and which became the object of worship for the Israelites. The narrator does not reveal the nature of the image, but it seems most likely that he has reconstructed the shrine to Baal he earlier had torn down at Yahweh’s command (6:25–32). This fits the response of the Israelites, who “played the harlot” (zaœna®, NIV “prostituted themselves”) with it and for whom it became a “snare.”705 But the irony and twistedness of his actions should not be missed. Instead of himself, an image of God, clothed with the Spirit of Yahweh (6:34), Gideon created his own image and clothed it with pagan materials". New American Commentary

8.30: Many wives = a harem.

8.31: His concubine breaks the Torah which forbad having foreign wives.

8.35: While at first glance these words seem to make Gideon look good, the fact that the people don't show "steadfast love" ESV to Gideon's family implies that a covenant had been made with Gideon and the people. This covenant would indicate that Gideon did take up some type of kingship in Israel.

Judges 9

9.1: Abimelech means "My father is king". It is another sign that Gideon acted as a king even when he didn't take the actual title.

9.4: The folks whom he hires reflects his character.

9.4-5: One piece of silver for each murder. The brothers are lined up and watch as the ones in front of them are murdered. It is a brutal scene.

9.7-21: A powerful speech by the son of Gideon. He points out the foolishness of this venture and the attempt of Abimelech to become the actual king of the people. He speaks a curse on both the people and Abimelech.

Note: Jotham proceeded to lecture the lords of Shechem with a story that has become a classic in world literature. In terms of genre vv. 8–15 contain the finest example in Scripture of a fable, which by definition typically involves a short narrative in poetry or prose that teaches a moral lesson and involves creatures, plants, and/or inanimate objects speaking or behaving like human characters. New American Commentary

9.22: "Three years" The number three tells the reader something is about to happen.

9.23-24: God becomes involved in what his happening. He brings justice to the situation.

9.25: Robbing people along the highway kept Abimelech from collecting his tariffs. It was an attack on Abimelech's financial well-being and his rightful rule.

9.26: Gaal's name means "contempt". He will show foolish contempt for Abimelech that will bring about the demise of Shechem's leadership.

9.31: The rule of the city was still on Abimelech's side. This ruler is especially put out because of the insults of Gaal against him.

9.36: Gaal seems a bit slow witted. He has insulted Zebul, but now accepts that what Zebul is telling him is true.

9.38: Zebul challenges the manhood of Gaal. Gaal goes out to fight so he will not be shamed.

9.45: Abimelech attacks not just the leaders of the city (the day before) but now attacks the citizens. His cruelty is shown in his destruction of the people and the city itself. Spreading salt on the city most likely reflected putting a curse on the city.

9.47: The very place that the opponents of Abimelech had held their party becomes a death trap. The words of Jotham come true as fire comes out from Abimelech and cruelly destroys the last of the people of Shechem.

9.50: Filled with confidence from his victory and convinced he's found a way to deal with strongholds, Abimelech takes on Thebez. It is a mistake.

9.54: To die at the hand of a woman would be shameful. Seeking to avoid the shame Abimelech has his armor-bearer kill him.