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The notion that God is concerned about eternal and celestial things but not about mundane matters of this world finds no support in Scripture. The dualistic notion that pits the heavenly against the earthly has its source in paganism, not Christianity. Christ is the Lord of heaven and earth, the King of nations and individuals, of spirit and flesh.

The account of Abimelech in Judges 9 is a striking example of how spiritual realities are reflected in the political and cultural activities of men. The story of his rise to power is prefaced by the observation that the Israelites turned from Yahweh to serve Baal-Berith. The implication is that the decision to select Abimelech, and all of the wickedness and destruction associated with that decision, came about in connection with the people’s idolatry. The civil and cultural institutions of a people invariably reflect the faith of that people. Where the Lord is rejected, whether self-consciously or hypocritically, the effect of man’s rebellion will be obvious in practical ways.

Those who forsake the God of the Bible are often deceived by plausible, but false, arguments. Abimelech made such an appeal to the town council of Shechem: “ ‘Which is better for you, that all seventy of the sons of Jerubbaal reign over you, or that one reign over you?’ ” (Judg. 9:2b). Certainly concentrating authority in one person makes government efficient—under a dictatorship, there is no need for time-consuming debate and the legislative process. However, efficient or not, the plurality of leaders was instituted in the Mosaic economy (Deut. 1:13–15) and perpetuated in the government of the church (Titus 1:5).

Another deception to which men who forsake the Lord easily succumb is the notion that the selection of leaders should be based on gaining personal advantage over others. Judges 9:3 informs us that the men of Shechem were “inclined to follow Abimelech, for they said, ‘He is our brother.’ ” Those seeking advantage over their neighbors through the selection of men who will favor them deny that God requires impartial judgment and policy under His law. Later in Israel’s history, we see the civil magistrate use the power of the sword to plunder one segment of the population for the advantage of another (1 Kings 21:1–16; Micah 3:1–12). Unfortunately, this has become standard operating procedure in our own political process. It is not restricted to one party but is pervasive in our culture. What does this have to say about the Christian commitment of our nominally Christian population?

A political consequence of rejecting God is the corruption of the pool of men from whom leaders may be chosen. As a population grows in its aversion to the rule of Yahweh, those who hate Him find greater opportunity for the usurpation of power for their own wicked ends. One way in which this happens is that wicked men attempt to eliminate their competition. When power religion expressed in centralized human authority dominates a culture, humanistic methods are used to accumulate and consolidate that power. Thus, after Abimelech was selected to lead, he eliminated all threat to his power by killing his half-brothers. The text suggests there was a religious element to this act in that Abimelech “killed his brothers, the seventy sons of Jerubbaal, on one stone”—possibly as a sacrifice. This should have been a clue as to what was in store for those who had put him in power. However, it is often the case that men do not become concerned about wickedness until it affects them personally.

One way God brings the chastening of wicked leadership is by causing godly men in places of civil and cultural authority to become increasingly rare, while causing wicked men desiring office for personal gain to become readily available. One son of Gideon escaped from Abimelech’s treachery and warned the men of Shechem to heed his warning in order that God would hear them in their distress (Judg. 9:7). In his parable, Jotham spoke of various productive trees and vines who were unwilling to assume leadership over the trees. However, the bramble was all too willing to rule. Godly and productive men are unwilling to leave productive work in order to “sway over trees.” But true leadership requires sacrifice, and those willing to sacrifice for others will not participate in the parasitic plunder of their neighbors. They rightly see that fulfilling their duties in their families, churches, and businesses contributes more to God’s kingdom than political activism in an apostate culture. On the other hand, wicked men who believe in power and plunder find a warm welcome for a time among a population that depends on political power for personal advantage.

Just as Jotham warned, Abimelech soon turned his fiery wrath on those who had placed him in office. God used the wicked motivations of the leaders and the citizens to judge both with mutual destruction. Yet the Lord does not allow us to think that this judgment falls out by chance. Abimelech met his demise at the hands of a woman who dropped a millstone on his head. Thus, we are reminded of God’s covenant promise to His people that the Seed of the woman will crush the head of the serpent’s seed (Gen. 3:15). Indeed, every knee will bow and every tongue will confess that Jesus is Lord of all to the glory of God.

Throwing the Gauntlet

Where Is Your Mouth?

Keep Reading Bound Together in Christ: Communion of the Saints

From the September 2001 Issue
Sep 2001 Issue