The long view that gives perspective (Judg 9:30-49)

In the wake of jubilation over the Allied victory in the Second World War came fear in the West in the late 1940s as people faced the economic hardship of re-building and the potential new threat from Soviet Russia. At this time of terrifying uncertainty when the US State Department was struggling to understand or respond to the issues, George Kennan, a relatively junior official at the US embassy in Moscow, wrote his ‘long telegram’ interpreting the situation. His brilliantly intuitive analysis came to define US foreign policy towards the Soviet Union for decades. What characterised his reflections was a sober common sense that did not succumb to hysteria but recognised the internal weaknesses in the Soviet system that would eventually lead to its attitudes collapsing on itself and forcing it to change over time. In other words, he did not allow the alarming aspects of the immediate situation to paralyse him but took the long view.

As we continue reading about the dismal events around Abimelech, the situation looks bleak for Israel. Although the incidents described concentrate on Shechem, the reference to Abimelech’s rule of three years over Israel (Judg 9:22) suggests that he had a wider influence including the rest of the country, probably as a kind of warlord.[1] Even when he is not present in Shechem, he has people who report to him (Judg 9:25, 30-31, 42). Zebul, his commander, remains loyal and advises Abimelech on how to beat his rival (v.31).[2] It seems odd that Zebul should be standing next to the pretender when Abimelech arrives with his forces (Judg 9:36), but the likelihood is that he faked allegiance and then used his influence in the city to drive Gaal out once Abimelech won the battle (Judg 9:40-41).

While this deals with the episode of rebellion, it is not the end of violence. Strangely, Abimelech does not return to Shechem and join Zebul there (v.41). Did his commander strike out on his own against Abimelech? We are not told. However, the people obviously consider the conflict closed and return to work their fields (Judg 9:42). Abimelech, on the other hand, nurtures his grievances and moves against the people vulnerable in the open terrain and then against the city – irrespective who may have been for or against him – and razes it to the ground (Judg 9:43-45). The reference to sowing it with salt is probably a ritual action indicating judgment on the city (high salt content meant lack of fertility in the soil).[3] This is still not the end, however. The tower of Shechem was likely a fortress complex that included the local shrine of ‘el-berith’, literally the ‘covenant god’, who for Shechem was Baal (Judg 9:4, 46). Destroying the tower and killing the people in it echoes Gideon’s reprisal against the uncooperative tower of Penuel (Judg 8:17), but it is much more ruthless and chilling in its cold-blooded calculation. Fire has come out of the bramble in Jotham’s parable and destroyed Shechem (Judg 9:15).

Anyone looking at Abimelech’s exploits would have felt disheartened. He seemed invincible, his actions were quick and final and who could stand in his way? Today, we may face different scenarios where evil seems to hold sway. In some parts of the world Christians are under relentless persecution, others face abuse at home, conflict or discrimination at work, yet others fight temptations or the tendency to succumb to despair and it feels like a losing battle. Will there ever be an answer to the pain? This is where we need to learn the wisdom of taking the long view. When we are in the valley, it is hard to see the vista past the mountains of obstacles in our way, but the Lord whose view reaches beyond our present difficulties assures us that evil will not triumph indefinitely and what we see in our limited perspective is not the end.

[1] Barry G. Webb, The Book of Judges, NICOT (Grand Rapids: Eerdmans, 2012), 279-80.

[2] The reference in NASB that he sent messengers ‘deceitfully’ probably means ‘covertly’

[3] Webb, Judges, 290.

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