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clear and forcible, that it stands almost unique. It is about the Republic of Trees, who
are about to elect a king. In turn the olive, the fig tree, and the vine, the three great
representatives of fruit-bearing trees in Palestine,^279 are asked. But each refuses; for
each has its own usefulness, and inquires with wonder: "Am I then to lose" my fatness,
or my sweetness, or my wine, "and to go to flutter above the trees?"^280
The expressions are very pictorial, as indicating, on the one hand, that such a reign
could only be one of unrest and insecurity, a "wavering" or "fluttering" above the trees,
and that, in order to attain this position of elevation above the other trees, a tree would
require to be uprooted from its own soil, and so lose what of fatness, sweetness, or
refreshment God had intended it to yield. Then, these noble trees having declined the
offer, and apparently all the others also,^281 the whole of the trees next turn to the
thornbush, which yields no fruit, can give no shadow, and only wounds those who take
hold of it, which, in fact, is only fit for burning. The thornbush itself seems scarcely to
believe that such a proposal could seriously be made to it. "If in truth" (that is, "truly
and sincerely") "ye anoint me king over you, come, put your trust in my shadow;^282 but
if not (that is, if you fear so to do, or else find your hopes disappointed), let fire come
out of the thornbush and devour the cedars of Lebanon."^283 The application of the
parable was so evident, that it scarcely needed the pungent sentences in which Jotham
in conclusion set before the people their conduct in its real character.
Jotham had not spoken as a prophet, but his language was prophetic. Three years, not of
kingdom, but of rule,^284 and the judgment of God, which had been slumbering, began to
descend. Scripture marks distinctly both the Divine agency in the altered feeling of
Shechem towards Abimelech, and its import as boding judgment.
The course of events is vividly sketched. First, the citizens post "liers in wait" in all the
mountain passes, in the vain hope of seizing Abimelech. The consequence is universal
brigandage. This device having failed, they next invite, or at least encourage the arrival
among them of a freebooting adventurer with his band. It is the season of vintage, and,
strange and terrible as it may sound, a service, specially ordered by Jehovah, is
observed, but only to be prostituted to Baal. According to Leviticus 19:24, the produce
of the fourth year's fruit planting was to be brought as "praise-offerings" (Hillulim) to
Jehovah. And now these men of Shethem "made praise offerings"^285 (Hillulim), but
went with them into the house of Baal-berith. At the sacrificial feast which followed,
wine soon loosened the tongues. It is an appeal to Baal as against the house of
Jerubbaal; a revolt of old Shechem against modern Shechem; in favor of the old
patrician descendants of Hamor against Abimelech and his lieutenant Zebul.^286 This
insulting challenge, addressed in true Oriental fashion to the absent, is conveyed by
secret messengers to Abimelech.^287
(^)