Judges 9-12
Faithful Regardless
of the Cost

We'll consider both sections on wise speech together. The ability to control one's speech is a matter of disciplining and sanctifying the heart (Mt 12:34). Both secret hatred and open slander are condemned in verse 18. This is almost the reverse of 10:12 “Hatred stirs up strife, But love covers all sins.”Harboring hatred in one's heart is wrong and will result in additional sin, at least that of hypocritical lying, and will usually manifest itself in foolish slander (wrong objective chosen). Slander falsely puts down another to build one's own worth, because the sinner isn't getting worth and value from being pleasing in God's sight. A torrent of words usually spills out of a hating heart, abounding with transgression. Restraining one's lips is wise; removing animosity from the heart is even wiser (right objective). Wise words are valuable like choice silver, but what comes out of the heart of the wicked is not only worthless, but toxic. Righteous words feed many, speaking life enriching truth. Fools, who neither learn nor speak words of wisdom will shrivel up and die from a lack of Biblical nourishment (and perhaps the consequences of their sin).

Abimelech, the less than legitimate heir, persuades his kinsmen that having him as ruler was better than having Gideon's 69 sons as rulers. They give him blood money to kill the other sons. Apparently Gideon did not pass on a relationship with God to his 70 sons that would enable God to bless them. I wonder what he did with his time?

Jotham the youngest son hid himself and escapes death. He then delivers a prophetic parable, mentioning God for the first time in the chapter, comparing Abimelech to an ignoble bramble that usurps the rule. He calls on the men of Shechem to deal justly.

Three years later God (second mention) sends an evil spirit to drive a wedge between Abimelech and his kinsmen. The ensuing battles show the people of the land destroying themselves, with no mention of God raising up a deliverer. Eventually a woman halts Abimelech's destruction by smashing his skull with a millstone.

The chapter indicates that God (third and fourth mention) used Jotham's speech to pay back the evil doers. God delivered Israel behind the scenes orchestrating the evil desires of people to bring about justice, and the preservation of His people (even in their disobedience). In future passages throughout the OT we'll see God use the wicked to judge His less than righteous people, but still preserving them according to His promises.

Two minor judges. About a generation of freedom.

Israel served everybody except God, being so stupid that they had to be satanically energized.

After suffering the consequences of their actions for 18 years, Israel wises up and acknowledges their sin, calling out to God for deliverance. God's patience reached its limit, like at Kadesh-Barnea, and He says: let the gods you've chosen save you. Not very godlike from the perspective of those who don't have a Biblical view of God.

Note what the people had failed to do when they first acknowledged their sin: they hadn't stopped their evil practices, nor done what God required, but expected God to help them. No dice. God let them continue to suffer in the wrong path they chose, to teach them (and us) a lesson. Even though grieved by their suffering, He even increases the volume of their discipline, bringing the Ammonites against them.

Here's a example where “hate” means not necessarily dislike, but refusing to have covenantal relationships with another. In their time of need they turn to the person they spurned, for help. Instead of continuing to call on God, they offer Jephthah rulership for protection.

Jephthah looks to Yahweh for success.

He first tries a diplomatic solution, detailing the history. He recalls that Yahweh gave them the land after the Amorites attacked Israel, 300 years ago, and that one possess the land their God gives them.

The Spirit of God comes upon Jephthah, and he vows (as the Psalmist frequently does) to thank God for deliverance by dedicating to Him whatever he encounters when he returns home in peace. Some commentators and most translators focus on just the word “olah” which properly means “ascent” and by extension is used of an sacrifice that ascends to God in a whole burnt offering. However, God was very explicit of what could and could not be offered. A dog or a pig would be an abomination. Even offering a blemished or unspecified animal, or offering without obedience was an abomination in God's sight. Human sacrifice was specifically prohibited (Leviticus 18:21; 20:2-5; Deuteronomy 12:31; Deuteronomy 18:10). Understanding “olah” in its broader meaning of something that goes to God (there is no concept of burning anywhere in the basic meaning either) yields the understanding of the passage that is consistent with a Spirit filled and divinely prospered servant of God fulfilling a vow to thank God for deliverance.

After God rewards Jephthah's faith with victory, he returns home, and encounters his only child, a daughter, rather than a suitable sacrificial animal. He faithfully follows through on his vow to dedicate her completely to God, most reasonably through temple service, which would prohibit her from marrying and bearing heirs. This is a disappointment to both him and her. She mourns not the loss of her life, but her lack of being able to bear children. Jephthah faithfully follows through on his vow, regardless of the cost, earning Him a place in Faith's Hall of Fame.

Just like Gideon, Jephthah encounters lying (satanically inspired) opposition from the Ephriamites. Instead this time rather than appeasing them, Jephthah destroys them.

Shibboleth means “stream” an appropriate password for crossing a river. However, regional dialects being what they are, the Ephraimites pronounced it Sibboleth, without the “h” revealing their identity.

More minor judges with kids on donkeys.