Judges 9:17

(For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(17) Adventured his life.—Literally, as in the margin, cast his life (LXX., εῤῥιψε), like the Latin projicere vitam (Lucan, Phars. iv. 516). Comp. the reading paraboleusamenos in Philippians 2:30 and Isaiah 53:12 : “He hath poured out his soul unto death.”

Matthew Henry's Concise Commentary

9:7-21 There was no occasion for the trees to choose a king, they are all the trees of the Lord which he has planted. Nor was there any occasion for Israel to set a king over them, for the Lord was their King. Those who bear fruit for the public good, are justly respected and honoured by all that are wise, more than those who merely make a figure. All these fruit-trees gave much the same reason for their refusal to be promoted over the trees; or, as the margin reads it, to go up and down for the trees. To rule, involves a man in a great deal both of toil and care. Those who are preferred to public trust and power, must forego all private interests and advantages, for the good of others. And those advanced to honour and dignity, are in great danger of losing their fruitfulness. For which reason, they that desire to do good, are afraid of being too great. Jotham compares Abimelech to the bramble or thistle, a worthless plant, whose end is to be burned. Such a one was Abimelech.

Barnes' Notes on the Bible

These verses contain the interpretation of the fable. In them Jotham points out the base ingratitude of the people in raising Abimelech upon the ruin of Gideon's house, and foretells the retribution which would fall upon both parties.

Jamieson-Fausset-Brown Bible Commentary

13. wine, which cheereth God and man—not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Jud 9:9).

Matthew Poole's Commentary

Heb. cast away his soul or life far off, out of his reach or power to recover it, i.e. exposed himself to utmost hazard for your sakes.

Gill's Exposition of the Entire Bible

For my father fought for you,.... In the valley of Jezreel, and at Karkor, where with three hundred men he routed and destroyed an army of 135,000:

and adventured his life far: which, according to our version, may seem to have respect to his going over Jordan, and following the Midianites, fleeing into their country, and fighting them at Karkor, at a great distance from his native place; but the phrase in the original text is, "he cast away his life afar" (e), made no account of it, exposed it to the greatest danger; or, as the Targum,"he delivered his life as it were to destruction:"

and delivered you out of the hand of Midian; from the oppression and bondage of the Midianites, under which they had laboured seven years.

(e) "et projecit animam suam a louge", Pagninus; "vel eminus", Montanus; so Junius & Tremellius, Piscator.

Geneva Study Bible

(For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:

EXEGETICAL (ORIGINAL LANGUAGES)

Judges 9:17

Keil and Delitzsch Biblical Commentary on the Old Testament

In Judges 9:16-20 Jotham gives the application of his fable, for there was no necessity for any special explanation of it, since it was perfectly clear and intelligible in itself. These verses form a long period, the first half of which is so extended by the insertion of parentheses introduced as explanations (Judges 9:17, Judges 9:18), that the commencement of it (Judges 9:16) is taken up again in Judges 9:19 for the purpose of attaching the apodosis. "If ye have acted in truth and sincerity, and (i.e., when he) made Abimelech king; if ye have done well to Jerubbaal and his house, and if ye have done to him according to the doing of his hands ... as my father fought for you ... but ye have risen up to-day against my father's house, and have slain ... if (I say) ye have acted in truth and sincerity to Jerubbaal and his house this day: then rejoice in Abimelech ...." נפשׁו השׁליך, to throw away his life, i.e., expose to death. מנּגד, "from before him," serves to strengthen the השׁליך. Jotham imputes the slaying of his brothers to the citizens of Shechem, as a crime which they themselves had committed (Judges 9:18), because they had given Abimelech money out of their temple of Baal to carry out his designs against the sons of Jerubbaal (Judges 9:4). In this reproach he had, strictly speaking, already pronounced sentence upon their doings. When, therefore, he proceeds still further in Judges 9:19, "If ye have acted in truth towards Jerubbaal ... then rejoice," etc., this turn contains the bitterest scorn at the faithlessness manifested towards Jerubbaal. In that case nothing could follow but the fulfilment of the threat and the bursting forth of the fire. In carrying out this point the application goes beyond the actual meaning of the parable itself. Not only will fire go forth from Abimelech and consume the lords of Shechem and the inhabitants of Millo, but fire will also go forth from them and devour Abimelech himself. The fulfilment of this threat was not long delayed, as the following history shows (Judges 9:23.).