But the grapevine replied, 'Should I stop giving my wine that cheers both God and man, to hold sway over the trees?' But the vine repliedThe vine, in this parable, represents a humble yet significant plant. In the context of ancient Israel, the vine was a symbol of prosperity and blessing. The Hebrew word for vine, "gephen," is often used in Scripture to denote abundance and divine favor. The vine's reply is personified, indicating a conscious choice and wisdom, suggesting that even the most fruitful and blessed should not seek power for its own sake. Should I stop giving
This phrase reflects a rhetorical question, emphasizing the vine's awareness of its purpose. The Hebrew root "chadal" implies ceasing or refraining from an action. The vine recognizes its role in providing sustenance and joy, which is more valuable than seeking authority. This highlights a biblical principle of contentment and fulfilling one's God-given role rather than pursuing power. my wine
Wine in biblical times was a staple of daily life and a symbol of joy and celebration. The Hebrew word "yayin" is used here, which is often associated with gladness and divine blessing (Psalm 104:15). The vine's wine is a metaphor for its contribution to society, offering joy and sustenance. This underscores the idea that each creation has a unique purpose that should not be forsaken for ambition. that cheers both God and man
This phrase illustrates the dual purpose of wine as a source of joy for both the divine and humanity. The Hebrew word "samach" means to rejoice or be glad. The vine's wine is seen as a gift that pleases God and brings happiness to people, indicating a harmonious relationship between divine provision and human enjoyment. It suggests that true fulfillment comes from serving others and honoring God. to hold sway over the trees?
The phrase "hold sway" translates from the Hebrew "nuwa," meaning to move or sway, often implying leadership or dominion. The vine questions the value of abandoning its fruitful purpose to rule over others. This reflects a biblical theme that true leadership is not about power but about service and humility. The vine's rhetorical question challenges the notion of seeking authority at the expense of one's true calling. Persons / Places / Events 1. The VineIn this parable, the vine represents a character that is offered a position of leadership but declines, valuing its current role and contributions. 2. JothamThe speaker of the parable, Jotham is the youngest son of Gideon (Jerubbaal) who survived the massacre of his brothers by Abimelech. He uses this parable to criticize Abimelech's leadership. 3. AbimelechThe son of Gideon who killed his brothers to become king. The parable indirectly critiques his illegitimate rule. 4. ShechemThe location where Abimelech was made king and where Jotham delivered his parable from Mount Gerizim. 5. The TreesSymbolic of the people of Shechem seeking a king, representing the search for leadership. Teaching Points Understanding Purpose and CallingThe vine's refusal to abandon its purpose teaches us the importance of recognizing and valuing our God-given roles and contributions. The Dangers of AmbitionThe parable warns against the pursuit of power for its own sake, as seen in Abimelech's destructive ambition. Contentment in ServiceThe vine's contentment in its role encourages believers to find joy and fulfillment in serving where God has placed them. The Role of LeadershipTrue leadership is not about seeking power but about serving others and fulfilling one's God-given purpose. Bible Study Questions 1. How does the vine's response in Judges 9:13 reflect the concept of contentment in one's calling, and how can this be applied in your life today? 2. In what ways does the parable of the trees and the vine challenge our understanding of leadership and ambition? 3. How can the dual nature of wine, as both a blessing and a potential source of downfall, be related to other areas of life where moderation is key? 4. How does Jesus' teaching in John 15 about being the true vine expand on the imagery used in Judges 9:13? 5. Reflect on a time when you were tempted to abandon your current role for a position of greater power or prestige. How does this passage encourage you to evaluate such decisions? Connections to Other Scriptures Genesis 9:20-21Noah, a man of the soil, plants a vineyard and becomes drunk on wine. This connection highlights the dual nature of wine as both a blessing and a potential source of downfall. John 15:1-5Jesus describes Himself as the true vine, emphasizing the importance of remaining in Him to bear fruit, contrasting the vine's refusal to abandon its purpose in Judges. Psalm 104:14-15Describes wine as a gift from God that gladdens the heart, aligning with the vine's role in Judges 9:13. | Abimelech, the Adventurer | R. A. Watson, M. A. | Judges 9:1-22 | | Ambition Destroys the Finer Feelings of Men | H. E. Channing. | Judges 9:1-22 | | Bramble Rule; Or, the People and Their Leaders | Homilist | Judges 9:1-22 | | Forms of Usefulness in Life | Marcus Dods, D. D. | Judges 9:1-22 | | Jotham's Parable | R. A. Watson, M. A. | Judges 9:1-22 | | King Bramble and His Subjects | A. F. Vedder. | Judges 9:1-22 | | Misleading Self-Judgments | A. Rowland, B. A. | Judges 9:1-22 | | Pulpit Brambles | Homilist | Judges 9:1-22 | | Self-Fulfilment | E. G. Murphy. | Judges 9:1-22 | | The Bramble | H. Whittaker. | Judges 9:1-22 | | The Election of the Usurper to be King | J. P. Millar. | Judges 9:1-22 | | The Faithful Olive-Tree | Spurgeon, Charles Haddon | Judges 9:1-22 | | The Parable of Jotham | A London Minister | Judges 9:1-22 | | The Parable of the Trees | J. Bayley, Ph. D. | Judges 9:1-22 | | The Parable of the Trees | A. Raleigh, D. D. | Judges 9:1-22 | | The Refusing of Leadership | W. Morison, D. D. | Judges 9:1-22 | | Jotham's Fable; Or, Popular Election, its Dangers and Abuses | A.F. Muir | Judges 9:7-20 | | Jotham's Parable | W.F. Adeney | Judges 9:8-15 |
People Abimelech, Ebed, Gaal, Hamor, Jerubbaal, Jotham, Ophrah, Zalmon, ZebulPlaces Arumah, Beer, Beth-millo, Diviners' Oak, Lebanon, Midian, Mount Gerizim, Mount Zalmon, Ophrah, Shechem, Thebez, Tower of ShechemTopics Ceased, Cheereth, Cheers, Forth, Fro, Glad, Gods, Hold, Leave, Makes, Promoted, Rejoicing, Stagger, Sway, Trees, Vine, Wave, Waving, WineDictionary of Bible Themes Judges 9:1-21 5356 irony Judges 9:7-15 2230 Messiah, coming of
5935 riddles Judges 9:7-20 5438 parables Judges 9:12-13 4534 vine Library Here, by Way of Objection, Several Questions are Raised. ...
Here, by way of objection, several questions are raised. Scripture relates that God sometimes complied with certain prayers which had been dictated by minds not duly calmed or regulated. It is true, that the cause for which Jotham imprecated on the inhabitants of Shechem the disaster which afterwards befell them was well founded; but still he was inflamed with anger and revenge (Judges 9:20); and hence God, by complying with the execration, seems to approve of passionate impulses. Similar fervour …
John Calvin—Of Prayer--A Perpetual Exercise of FaithTrials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit …
John Bunyan—The Riches of Bunyan Hence is Also that which Thou Hast Mentioned that they Speak Of...
28. Hence is also that which thou hast mentioned that they speak of, that the Lord Jesus, after He was risen, walked in the way with two disciples; and upon their drawing near to the village whither they were going, He made as though He would have gone farther: where the Evangelist, saying, "But He Himself feigned that He would go further," [2435] hath put that very word in which liars too greatly delight, that they may with impunity lie: as if every thing that is feigned is a lie, whereas in a truthful …
St. Augustine—Against Lying The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, …
Arthur W. Pink—The Sovereignty of God Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, …
Thomas Watson—A Divine Cordial Of Prayer --A Perpetual Exercise of Faith. The Daily Benefits Derived from It.
1. A general summary of what is contained in the previous part of the work. A transition to the doctrine of prayer. Its connection with the subject of faith. 2. Prayer defined. Its necessity and use. 3. Objection, that prayer seems useless, because God already knows our wants. Answer, from the institution and end of prayer. Confirmation by example. Its necessity and propriety. Perpetually reminds us of our duty, and leads to meditation on divine providence. Conclusion. Prayer a most useful exercise. …
John Calvin—The Institutes of the Christian Religion Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes …
John Edgar McFadyen—Introduction to the Old Testament Links Judges 9:13 NIVJudges 9:13 NLTJudges 9:13 ESVJudges 9:13 NASBJudges 9:13 KJV
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