Text -- Judges 9:1-57 (NET)

Abimelech Murders His Brothers

9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. He said to them and to his mother’s entire extended family, 9:2 “Tell all the leaders of Shechem this: ‘Why would you want to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 9:3 His mother’s relatives spoke on his behalf to all the leaders of Shechem and reported his proposal. The leaders were drawn to Abimelech; they said, “He is our close relative.” 9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous men as his followers. 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, the seventy legitimate sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar in Shechem.

Jotham’s Parable

9:7 When Jotham heard the news, he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, “Listen to me, leaders of Shechem, so that God may listen to you! 9:8 “The trees were determined to go out and choose a king for themselves. They said to the olive tree, ‘Be our king!’ 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 9:15 The thornbush said to the trees, ‘If you really want to choose me as your king, then come along, find safety under my branches! Otherwise may fire blaze from the thornbush and consume the cedars of Lebanon!’ 9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, if you have properly repaid repaid him– 9:17 my father fought for you; he risked his life and delivered you from Midian’s power. 9:18 But you have attacked my father’s family today. You murdered his seventy legitimate sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family today, then may Abimelech bring you happiness and may you bring him happiness! 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away to Beer and lived there to escape from Abimelech his half-brother.

God Fulfills Jotham’s Curse

9:22 Abimelech commanded Israel for three years. 9:23 God sent a spirit to stir up hostility between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 9:25 The leaders of Shechem rebelled against Abimelech by putting bandits in the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 9:26 Gaal son of Ebed came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 9:27 They went out to the field, harvested their grapes, squeezed out the juice, and celebrated. They came to the temple of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 9:29 If only these men were under my command, I would get rid of Abimelech!” He challenged Abimelech, “Muster your army and come out for battle!” 9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 9:31 He sent messengers to Abimelech, who was in Arumah, reporting, “Beware! Gaal son of Ebed and his brothers are coming to Shechem and inciting the city to rebel against you. 9:32 Now, come up at night with your men and set an ambush in the field outside the city. 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 9:34 So Abimelech and all his men came up at night and set an ambush outside Shechem– they divided into four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills– it just looks like men.” 9:37 Gaal again said, “Look, men are coming down from the very center of the land. A unit is coming by way of the Oak Tree of the Diviners.” 9:38 Zebul said to him, “Where now are your bragging words, ‘Who is Abimelech that we should serve him?’ Are these not the men you insulted? Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out and fought Abimelech. 9:40 Abimelech chased him, and Gaal ran from him. Many Shechemites fell wounded at the entrance of the gate. 9:41 Abimelech went back to Arumah; Zebul drove Gaal and his brothers out of Shechem. 9:42 The next day the Shechemites came out to the field. When Abimelech heard about it, 9:43 he took his men and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, he attacked and struck them down. 9:44 Abimelech and his units attacked and blocked the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled the city and spread salt over it. 9:46 When all the leaders of the Tower of Shechem heard the news, they went to the stronghold of the temple of El-Berith. 9:47 Abimelech heard that all the leaders of the Tower of Shechem were in one place. 9:48 He and all his men went up on Mount Zalmon. He took an ax in his hand and cut off a tree branch. He put it on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches against the stronghold and set fire to it. All the people of the Tower of Shechem died– about a thousand men and women. 9:50 Abimelech moved on to Thebez; he besieged and captured it. 9:51 There was a fortified tower in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone down on his head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, “Draw your sword and kill me, so they will not say, ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell on them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 9:2

He supposed they would take that government which their father refused; and that the multitude of his sons would occasion divisions, and confusions, which they might avoid by chusing him king; and so they might enjoy the monarchy which they had long desired.

Wesley: Jdg 9:2

Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

Wesley: Jdg 9:3

That is, kinsmen.

Wesley: Jdg 9:3

They were easily persuaded to believe what served their own interest.

Wesley: Jdg 9:4

Not shekels, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is not possible for us now to know.

Wesley: Jdg 9:4

berith - Out of his sacred treasury; having since Gideon's death built this temple (which he would never have suffered whilst he lived) and endowed it with considerable revenues.

Wesley: Jdg 9:4

Unsettled, idle and necessitous persons, the proper instruments of tyranny and cruelty.

Wesley: Jdg 9:5

The only persons who were likely to hinder him in establishing his tyranny.

Wesley: Jdg 9:5

Wanting one, who is here expressed.

Wesley: Jdg 9:5

Whereby he would signify, that this was an act of justice, in cutting them all off in an orderly manner, for some supposed crime, probably, as designing sedition and rebellion.

Wesley: Jdg 9:6

Some eminent and potent family living in Shechem, or near it.

Wesley: Jdg 9:6

Over all Israel, Jdg 9:22, which was a strange presumption for the inhabitants of one city; but they had many advantages for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech's being the son of Gideon, to whom, and to his sons, they offered the kingdom. And though the father could, and did refuse it for himself; yet they might imagine, that he could not give away his sons' right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud and imperious spirit, would make them readily close with a king of their own brethren; and Abimelech's getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny.

Wesley: Jdg 9:6

Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Jos 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.

Wesley: Jdg 9:7

Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used.

Wesley: Jdg 9:7

So that they who stood in the valley might hear him, though not suddenly come at him to take him.

Wesley: Jdg 9:7

Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent.

Wesley: Jdg 9:7

When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.

Wesley: Jdg 9:8

_A parabolical discourse, usual among the ancients, especially in the eastern parts.

Wesley: Jdg 9:8

To make a king, which was done among the Israelites, and some others, with the ceremony of anointing.

Wesley: Jdg 9:8

tree - By which he understands Gideon.

Wesley: Jdg 9:9

In whose worship oil was used for divers things; as, about the lamps, and offerings, and for anointing sacred persons and things.

Wesley: Jdg 9:9

For oil was used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face.

Wesley: Jdg 9:9

Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquility, for incessant cares and travels.

Wesley: Jdg 9:10

tree - Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.

Wesley: Jdg 9:13

Wherewith God is well pleased, because it was offered to God.

Wesley: Jdg 9:14

Or, thorn, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.

Wesley: Jdg 9:15

If you deal truly and justly in making me king.

Wesley: Jdg 9:15

Then you may expect protection under my government.

Wesley: Jdg 9:15

In stead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work.

Wesley: Jdg 9:18

Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance.

Wesley: Jdg 9:18

His concubine, whom he so calls by way of reproach.

Wesley: Jdg 9:18

By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.

Wesley: Jdg 9:20

This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case had.

Wesley: Jdg 9:21

Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt.

Wesley: Jdg 9:21

A place remote from Shechem, and out of Abimelech's reach.

Wesley: Jdg 9:22

For though the men of Shechem were the first authors of Abimelech's advancement, the rest of the people easily consented to that form of government which they so much desired.

Wesley: Jdg 9:23

God gave the devil commission to work upon their minds.

Wesley: Jdg 9:24

That is, the punishment of the cruelty.

Wesley: Jdg 9:25

To seize his person.

Wesley: Jdg 9:25

Such as favoured or served Abimelech; for to such only their commission reached, though it may be, they went beyond their bounds, and robbed all passengers promiscuously.

Wesley: Jdg 9:26

It is not known who he was; but it is evident, he was a man very considerable for wealth, and strength and interest; and ill - pleased with Abimelech's power.

Wesley: Jdg 9:26

By his presence and council to animate and assist them against Abimelech.

Wesley: Jdg 9:27

Which, 'till his coming they durst not do, for fear of Abimelech.

Wesley: Jdg 9:27

Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech's tyranny.

Wesley: Jdg 9:27

Baal - berith, Jdg 9:4, either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty.

Wesley: Jdg 9:27

To the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices.

Wesley: Jdg 9:27

Either by reviling him after their manner, or, rather in a more solemn and religious manner, cursing him by their god, as Goliath did David.

Wesley: Jdg 9:28

What is he but a base - born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem - That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, who is this Shechemite? For so he was by the mother's side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal - Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish.

Wesley: Jdg 9:28

And you are so mean spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly, this ignoble and hateful Zebul.

Wesley: Jdg 9:28

If you love bondage, call in the old master and lord of the place; chuse not an upstart, as Abimelech is; but rather take one of the old flock, one descended from Hamor, Gen 34:2, who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendent of Hamor, who hereby sought to insinuate himself into the government, as it follows, Jdg 9:29. Would to God that this people were under my hand; which he might judge the people more likely to chuse both because they were now united with the Canaanites in religion; and because their present distress might oblige them to put themselves under him, a valiant and expert commander.

Wesley: Jdg 9:29

That is, under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided; and some of them hearkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour.

Wesley: Jdg 9:29

As you have driven him out of your city, I would drive him out of your country.

Wesley: Jdg 9:29

He sent this message or challenge to him.

Wesley: Jdg 9:29

I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

Wesley: Jdg 9:35

To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

Wesley: Jdg 9:36

Who concealed the anger which he had conceived, Jdg 9:30, and pretended compliance with him in this expedition, that he might draw him forth into the field where Abimelech might have the opportunity of fighting with him, and overthrowing him.

Wesley: Jdg 9:36

For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.

Wesley: Jdg 9:38

_Now shew thyself a man, and fight valiantly for thyself and people.

Wesley: Jdg 9:40

Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

Wesley: Jdg 9:41

He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not of themselves return to his government, or else, that being hereby grown secure, he might have the greater advantage against them.

Wesley: Jdg 9:41

It seems the same night. Probably the multitude, which is generally light and unstable, were now enraged against Gaal, suspecting him of cowardice or ill - conduct. Zebul's interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity.

Wesley: Jdg 9:42

to their usual employments about their land.

Wesley: Jdg 9:43

Whereof he kept one with himself, Jdg 9:44, and put the rest under other commanders.

Wesley: Jdg 9:44

To prevent their retreat into the city, and give the other two companies opportunity to cut them off.

Wesley: Jdg 9:45

In token of his desire of their utter and irrecoverable destruction.

Wesley: Jdg 9:46

A strong place belonging to the city of Shechem, made for its defence without the city.

Wesley: Jdg 9:46

Or, Baal - berith, Jdg 9:4. Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them out of pity to that god.

Wesley: Jdg 9:48

A place so called from its shadiness.

Wesley: Jdg 9:50

Another town near to Shechem; and, as it seems, within its territory.

Wesley: Jdg 9:51

All that were not slain in the taking of the town.

Wesley: Jdg 9:51

Which was flat and plain, after their manner of building.

Wesley: Jdg 9:53

stone - Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, Jdg 9:5, and he loseth his own life by a stone.

Wesley: Jdg 9:54

Which was esteemed a matter of disgrace.

Wesley: Jdg 9:56

In rooting out, as far as he could, the name and memory of his father.

Wesley: Jdg 9:57

Thus God preserved the honour of his government, and gave warning to all ages, to expect blood for blood.

JFB: Jdg 9:1

The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne.

JFB: Jdg 9:1

Here is a striking instance of the evils of polygamy--one son has connections and interests totally alien to those of his brothers.

JFB: Jdg 9:2

A false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

JFB: Jdg 9:4

Either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed.

JFB: Jdg 9:4

Idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.

JFB: Jdg 9:5

This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East--that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (Jdg 9:24) aiding in it.

JFB: Jdg 9:5

A round number is used, but it is evident that two are wanting to complete that number.

JFB: Jdg 9:6

That is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal.

JFB: Jdg 9:6

Rather, "by the oak near a raised mound"--so that the ceremony of coronation might be conspicuous to a crowd.

JFB: Jdg 9:7

The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jdg 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [HACKETT].

JFB: Jdg 9:13

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 (Jdg 9:9).

JFB: Jdg 9:21

The modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.

JFB: Jdg 9:22

His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.

JFB: Jdg 9:23

In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.

JFB: Jdg 9:26

An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.|| 06783||1||18||0||@would to God this people were under my hand==--He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

JFB: Jdg 9:50

Now Tubas--not far from Shechem.

JFB: Jdg 9:51-53

The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [GOSS].

Clarke: Jdg 9:1

Abimelech - went to Shechem - We have already seen that Abimelech was the son of Gideon, by his concubine at Shechem. His going thither immediately after his father’ s death was to induce his townsmen to proclaim him governor in the place of his father. Shechem was the residence of his mother, and of all her relatives.

Clarke: Jdg 9:2

Whether is better for you, either that all the sons - This was a powerful argument: Whether will you have seventy tyrants or only one? For, as he had no right to the government, and God alone was king at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.

Clarke: Jdg 9:3

He is our brother - We shall be raised to places of trust under him, and our city will be the capital of the kingdom.

Clarke: Jdg 9:4

Threescore and ten pieces of silver - Probably shekels; and this was the whole of his exchequer. As he was now usurping the government of God, he begins with a contribution from the idol temple. A work begun under the name and influence of the devil is not likely to end to the glory of God, or to the welfare of man

Clarke: Jdg 9:4

Hired vain and light persons - אנשים ריקים ופחזים anashim reykim uphochazim , worthless and dissolute men; persons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such rascals most revolutions have been brought about.

Clarke: Jdg 9:5

Slew his brethren - His brothers by the father’ s side, Jdg 8:30. This was a usual way of securing an ill-gotten throne; the person who had no right destroying all those that had right, that he might have no competitors

Clarke: Jdg 9:5

Yet Jotham - was left - That is, all the seventy were killed except Jotham, if there were not seventy besides Jotham. All the histories of all the nations of the earth are full of cruelties similar to those of Abimelech: cousins, uncles, brothers, husbands, and fathers have been murdered by their cousins, nephews, brothers, wives, and children, in order that they might have the undisturbed possession of an ill-gotten throne. Europe, Asia, and Africa, can witness all this. Even now, some of these horribly obtained governments exist.

Clarke: Jdg 9:6

And all the house of Millo - If Millo be the name of a place, it is nowhere else mentioned in the sacred writings. But it is probably the name of a person of note and influence in the city of Shechem - the men of Shechem and the family of Millo.

Clarke: Jdg 9:7

Stood in the top of Mount Gerizim - Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. But see some remarks on the extent of the human voice in some hilly countries in the following extract from a late traveler in the East: -

"The great extent to which the sound of the voice is conveyed may be mentioned. Some persons have thought this a proof of the extreme rarity of the atmosphere. A similar observation is made by Captain Parry in his Voyage of Discovery to the Polar Regions in 1819-20, where he states that in the depth of winter the sound of the men’ s voices was heard at a much greater distance than usual. This phenomenon is constantly observed on the Neilgherries. I have heard the natives, especially in the morning and evening, when the air was still, carry on conversation from one hill to another, and that apparently without any extraordinary effort. They do not shout in the manner that strangers think necessary in order to be heard at so great a distance, but utter every syllable as distinctly as if they were conversing face to face. When listening to them, I have often been reminded of those passages in holy writ where it is recorded that Jotham addressed the ungrateful men of Shechem from Mount Gerizim, that David cried ‘ from the top of a hill afar off’ to Abner and to the people that lay about their master Saul, and that Abner addressed Joab from the top of a hill."- Letters on the Climate, Inhabitants, Productions, etc., etc., of the Neilgherries, or Blue Mountains of Coimbatoor, South India, by James Hough, of Madras: 1829

Clarke: Jdg 9:7

That God may hearken unto you - It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.

Clarke: Jdg 9:8

The trees went forth on a time - This is the oldest, and without exception the best fable or apologue in the world. See the observations at the end of this chapter, Jdg 9:56 (note). It is not to be supposed that a fable, if well formed, requires much illustration; every part of this, a few expressions excepted, illustrates itself, and tells its own meaning

Clarke: Jdg 9:8

To anoint a king - Hence it appears that anointing was usual in the installation of kings, long before there was any king in Israel; for there is much evidence that the book of Judges was written before the days of Saul and David

Clarke: Jdg 9:8

The olive tree - The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless.

Clarke: Jdg 9:9

Wherewith - they honor God and man - I believe the word אלהים elohim here should be translated gods, for the parable seems to be accommodated to the idolatrous state of the Shechemites. Thus it was understood by the Vulgate, Arabic, and others. It is true that olive oil was often used in the service of God: the priests were anointed with it; the lamps in the tabernacle lighted with it; almost all the offerings of fine flour, cakes prepared in the pan, etc., had oil mingled with them; therefore Jotham might say that with it they honor God; and as priests, prophets, and kings were anointed, and their office was the most honorable, he might with propriety say, therewith they honor man. But I am persuaded he used the term in the first sense. See on Jdg 9:13 (note).

Clarke: Jdg 9:11

But the fig tree said - Should I forsake my sweetness - The fruit of the fig tree is the sweetest or most luscious of all fruits. A full-ripe fig, in its own climate, has an indescribable sweetness; so much so that it is almost impossible to eat it, till a considerable time after it is gathered from the trees, and has gone through an artificial preparation. This I have often noticed.

Clarke: Jdg 9:13

Which cheereth God and man - I believe אלהים elohim here is to be taken in the same sense proposed on Jdg 9:9. Vast libations of wine, as well as much oil, were used in heathenish sacrifices and offerings; and it was their opinion that the gods actually partook of, and were delighted with, both the wine and oil. The pagan mythology furnishes the most exquisite wines to its gods in heaven, and hence the nectar and ambrosia so much talked of and praised by the ancients. It is not reasonable to suppose that Jotham makes any reference here to the sacrifices, oblations, and perfumes offered to the true God. This language the idolatrous Shechemites could scarcely understand. What could the worshippers of Baal-berith know of the worship of the God who gave his law to Moses? And it is not very likely that Jotham himself was well acquainted with the sacred rites of the Mosaic religion, as they had been little preached in his time.

Clarke: Jdg 9:14

Then said all the trees unto the bramble - The word אטד atad , which we translate bramble, is supposed to mean the rhamnus, which is the largest of thorns, producing dreadful spikes, similar to darts. See Theodoret on Psa 58:10. There is much of the moral of this fable contained in the different kinds of trees mentioned

1.    The olive; the most profitable tree to its owner, having few equals either for food or medicine

2.    The fig tree; one of the most fruitful of trees, and yielding one of the most delicious fruits, and superior to all others for sweetness

3.    The vine, which alone yields a liquor that, when properly prepared, and taken in strict moderation, is friendly both to the body and mind of man, having a most direct tendency to invigorate both

4.    The bramble or thorn, which, however useful as a hedge, is dangerous to come near; and is here the emblem of an impious, cruel, and oppressive king

As the olive, fig, and vine, are said in this fable to refuse the royalty, because in consequence, they intimate, they should lose their own privileges, we learn that to be invested with power for the public good can be no privilege to the sovereign. If he discharge the office faithfully, it will plant his pillow with thorns, fill his soul with anxious cares, rob him of rest and quiet, and, in a word, will be to him a source of distress and misery. All this is represented here under the emblem of the trees losing their fatness, their sweetness and good fruits, and their cheering influence. In short, we see from this most sensible fable that the beneficent, benevolent, and highly illuminated mind, is ever averse from the love of power; and that those who do seek it are the thoughtless, the vain, the ambitious, and those who wish for power merely for the purpose of self-gratification; persons who have neither the disposition nor the knowledge to use power for the advantage of the community; and who, while they boast great things, and make great pretensions and promises, are the tyrants of the people, and often through their ambition, like the bramble in the fable kindle a flame of foreign or domestic war, in which their subjects are consumed. The sleepless nights and corroding cares of sovereignty, are most forcibly described by a poet of our own, whose equal in describing the inward workings of the human heart, in all varieties of character and circumstances, has never appeared either in ancient or modern times. Hear what he puts in the mouth of two of his care-worn kings: -

"How many thousand of my poorest subject

Are at this hour asleep? - Sleep, gentle sleep

Nature’ s soft nurse! how have I frighted thee

That thou no more wilt weigh my eyelids down

And steep my senses in forgetfulness

Why rather, sleep, liest thou in smoky cribs

Upon uneasy pallets stretching thee

And hush’ d with buzzing night-flies to thy slumbe

Than in the perfumed chambers of the great

Under the canopies of costly state

And lull’ d with sounds of sweetest melody

O thou dull god! why liest thou with the vil

In loathsome beds; and leav’ st the kingly couc

A watch-case, or a common ‘ larum bell

Wilt thou upon the high and giddy mas

Seal up the ship-boy’ s eyes, and rock his brain

In cradle of the rude imperious surge

And in the visitation of the winds

Who take the ruffian billows by the top

Curling their monstrous heads and hanging them

With deafening clamours, in the slippery clouds

That, with the hurly, death itself awakes

Canst thou, O partial sleep! give thy repos

To the wet sea-boy, in an hour so rude

And, in the calmest and most stillest night

With all appliances and means to boot

Deny it to a king? Then, happy low, lie down

Uneasy lies the head that wears a crown."-

"O hard condition! twin-born with greatness

Subjected to the breath of every fool

Whose sense no more can feel but his own wringing

What infinite heart’ s ease must kings neglect

That private men enjoy

And what have kings, that privates have not too

Save ceremony, save general ceremony?"-

"‘ Tis not the balm, the scepter, and the ball

The sword, the mace, the crown imperial

The intertissued robe of gold and pearl

The farced title running ’ fore the king

The throne he sits on, nor the tide of pom

That beats upon the high shore of this world

No, not all these, thrice gorgeous ceremony

Not all these, laid in bed majestical

Can sleep so soundly as the wretched slave.

Shakespear

This is precisely the sentiment expressed in the denial of the olive, fig tree, and vine.

Clarke: Jdg 9:15

Come and put your trust in any shadow - The vain boast of the would-be sovereign; and of the man who is seeking to be put into power by the suffrages of the people. All promise, no performance

Clarke: Jdg 9:15

Let fire come out of the bramble - A strong catachresis. The bramble was too low to give shelter to any tree; and so far from being able to consume others, that the smallest fire will reduce it to ashes, and that in the shortest time. Hence the very transitory mirth of fools is said to be like the cracking of thorns under a pot. Abimelech was the bramble; and the cedars of Lebanon, all the nobles and people of Israel. Could they therefore suppose that such a low-born, uneducated, cruel, and murderous man, could be a proper protector, or a humane governor? He who could imbrue his hands in the blood of his brethren in order to get into power, was not likely to stop at any means to retain that power when possessed. If, therefore, they took him for their king, they might rest assured that desolation and blood would mark the whole of his reign. The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside.

Clarke: Jdg 9:20

Let fire come out from Abimelech - As the thorn or bramble may be the means of kindling other wood, because it may be easily ignited; so shall Abimelech be the cause of kindling a fire of civil discord among you, that shall consume the rulers and great men of your country. A prophetic declaration of what would take place.

Clarke: Jdg 9:21

Went to Beer - Mr. Maundrell, in his journey from Aleppo to Jerusalem, p. 64, 5th edit., mentions a place of this name, which he thinks to be that to which Jotham fled, and supposed to be the same as Mishmash, 1Sa 14:5, 1Sa 14:31. It is situated, he says, towards the south, on an easy declivity; and has a fountain of excellent water at the bottom of the hill from which it has taken its name.

Clarke: Jdg 9:23

God sent an evil spirit - He permitted jealousies to take place which produced factions; and these factions produced insurrections, civil contentions, and slaughter.

Clarke: Jdg 9:25

The men of Shechem set liers in wait - It pleased God to punish this bad man by the very persons who had contributed to his iniquitous elevation. So God often makes the instruments of men’ s sins the means of their punishment. It is likely that although Abimelech had his chief residence at Shechem, yet he frequently went to Ophrah, the city of his father; his claim to which there was none to oppose, as he had slain all his brethren. It was probably in his passage between those two places that the Shechemites had posted cut-throats, in order to assassinate him; as such men had no moral principle, they robbed and plundered all who came that way.

Clarke: Jdg 9:26

Gaal the son of Ebed - Of this person we know no more than is here told. He was probably one of the descendants of the Canaanites, who hoped from the state of the public mind, and their disaffection to Abimelech, to cause a revolution, and thus to restore the ancient government as it was under Hamor, the father of Shechem.

Clarke: Jdg 9:28

Zebul his officer - פקידו pekido , his overseer; probably governor of Shechem in his absence.

Clarke: Jdg 9:29

Would to God this people were under my hand - The very words and conduct of a sly, hypocritical demagogue

Clarke: Jdg 9:29

Increase thine army, and come out - When he found his party strong, and the public feeling warped to his side, then he appears to have sent a challenge to Abimelech, to come out and fight him.

Clarke: Jdg 9:31

They fortify the city against thee - Under pretense of repairing the walls and towers, they were actually putting the place in a state of defense, intending to seize on the government as soon as they should find Abimelech coming against them. Fortifying the city may mean seducing the inhabitants from their loyalty to Abimelech.

Clarke: Jdg 9:35

Stood in the entering of the gate - Having probably got some intimation of the designs of Zebul and Abimelech.

Clarke: Jdg 9:37

By the plain of Meonenim - Some translate, by the way of the oaks, or oaken groves; others, by the way of the magicians, or regarders of the times, as in our margin. Probably it was a place in which augurs and soothsayers dwelt.

Clarke: Jdg 9:45

And sowed it with salt - Intending that the destruction of this city should be a perpetual memorial of his achievements. The salt was not designed to render it barren, as some have imagined; for who would think of cultivating a city? but as salt is an emblem of incorruption and perpetuity, it was no doubt designed to perpetuate the memorial of this transaction, and as a token that he wished this desolation to be eternal. This sowing a place with salt was a custom in different nations to express permanent desolation and abhorrence. Sigonius observes that when the city of Milan was taken, in a.d. 1162, the walls were razed, and it was sown with salt. And Brantome informs us that it was ancient custom in France to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of the Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572) to be sown with salt! How many houses have been since sown with salt in France by the just judgments of God, in revenge for the massacre of the Protestants on the eve of St. Bartholomew! Yet for all this God’ s wrath is not turned away, but his hand is stretched out still.

Clarke: Jdg 9:46

A hold of the house of the god Berith - This must mean the precincts of the temple, as we find there were a thousand men and women together in that place.

Clarke: Jdg 9:53

A piece of a millstone - פלח רכב pelach recheb , a piece of a chariot wheel; but the word is used in other places for upper millstones, and is so understood here by the Vulgate, Septuagint, Syriac, and Arabic

Clarke: Jdg 9:53

And all to break his skull - A most nonsensical version of ותרץ את גלגלתו vattarits eth gulgolto , which is literally, And she brake, or fractured, his skull. Plutarch, in his life of Pyrrhus, observes that this king was killed at the siege of Thebes, by a piece of a tile, which a woman threw upon his head.

Clarke: Jdg 9:54

Draw thy sword, and slay me - It was a disgrace to be killed by a woman; on this account, Seneca the tragedian deplores the death of Hercules: -

O turpe fatum! femina Herculeae neci

Autor feritur

Herc. Oetaeus, ver. 1177

"O dishonorable fate! a woman is reported t

have been author of the death of Hercules.

Abimelech was also afraid that if he fell thus mortally wounded into the hands of his enemies they might treat him with cruelty and insult.

Clarke: Jdg 9:56

Thus God rendered, etc. - Both the fratricide Abimelech, and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man’ s judgment may be avoided; but there is no escape from the judgments of God

I Have said that the fable of Jotham is the oldest, and perhaps the best, in the world; and referred for other particulars to the end of the chapter

On the general subject of fable, apologue, and parable, the reader will find a considerable dissertation at the end of Mat 13:58; I shall add but a few things here, and they shall refer to the oldest collection of fables extant. These are of Indian origin, and are preserved in the Sanscreet, from which they have been translated into different languages, both Asiatic and European, under various titles. The collection is called Hitopadesa, and the author Veshnoo Sarma; but they are known in Europe by The Tales and Fables of Bidpay, or Pilpay, an ancient Indian Philosopher. Of this collection Sir William Jones takes the following notice: - "The fables of Veshnoo Sarma, whom we ridiculously call Pilpay, are the most beautiful, if not the most ancient, collection of apologues in the world. They were first translated from the Sanscreet, in the sixth century, by Buzerchumihr, or bright as the sun, the chief physician, and afterwards the vizir of the great Anushirwan; and are extant under various names, in more than twenty languages. But their original title is Hitopadesa, or amicable instruction; and as the very existence of Aesop, whom the Arabs believe to have been an Abyssinian, appears rather doubtful, I am not disinclined to suppose that the first moral fables which appeared in Europe were of Indian or Aethiopian origin.

Mr. Frazer, in his collection of Oriental MSS. at the end of his History of Nadir Shah, gives us the following account of this curious and instructive work: -

"The ancient brahmins of India, after a good deal of time and labor, compiled a treatise, (which they called Kurtuk Dumnik), in which were inserted the choicest treasure of wisdom and the most perfect rules for governing a people. This book they presented to their rajahs, who kept it with the greatest secrecy and care. About the time of Mohammed’ s birth or the latter end of the sixth century, Noishervan the Just, who then reigned in Persia, discovered a great inclination to see that book; for which purpose Burzuvia, a physician, who had a surprising talent in learning several languages, particularly Sanskerritt, was introduced to him as the most proper person to be employed to get a copy of it. He went to India, where, after some years’ stay, and great trouble, he procured it. It was translated into the Pehluvi (the ancient Persian language) by him and Buzrjumehr, the vizir. Noishervan, ever after, and all his successors, the Persian kings, had this book in high esteem, and took the greatest care to keep it secret. At last Abu Jaffer Munsour zu Nikky, who was the second caliph of the Abassi reign, by great search got a copy of it in the Pehluvi language, and ordered Imam Hassan Abdal Mokaffa, who was the most learned of the age, to translate it into Arabic. This prince ever after made it his guide, not only in affairs relating to the government, but also in private life

"In the year 380 of the Hegira, Sultan Mahmud Ghazi put into verse; and afterwards, in the year 515, by order of Bheram Shah ben Massaud, that which Abdal Mokaffa had translated was retranslated into Persic by Abdul Mala Nasser Allah Mustofi; and this is that Kulila Dumna which is now extant. As this latter had too many Arabic verses and obsolete phrases in it, Molana Ali beg Hessein Vaes, at the request of Emir Soheli, keeper of the seals to Sultan Hossein Mirza, put it into a more modern style, and gave it the title of Anuar Soheli

"In the year 1002, the great moghul Jalal o Din Mohommed Akbar ordered his own secretary and vizir, the learned Abul Fazl, to illustrate the obscure passages, abridge the long digressions, and put it into such a style as would be most familiar to all capacities; which he accordingly did, and gave it the name of Ayar Danish, or the Criterion of Wisdom."This far Mr. Frazer, under the word Ayar Danish

"In the year 1709,"says Dr. Wilkins, "the Kulila Dumna, the Persian version of Abul Mala Nasser Allah Mustofi, made in the 515th year of the Hegira, was translated into French, with the title of Les Conseils et les Maximes de Pilpay, Philosophe Indien, sur les divers Etats de la Vie. This edition resembles the Hitopadesa more than any other then seen; and is evidently the immediate original of the English Instructive and entertaining Fables of Pilpay, an ancient Indian philosopher, which, in 1775, had gone through five editions

"The Anuar Soheli, above mentioned, about the year 1540, was rendered into the Turkish language; and the translator is said to have bestowed twenty years’ labor upon it. In the year 1724, this edition M. Galland began to translate into French, and the first four chapters were then published; but, in the year 1778, M. Cardonne completed the work, in three volumes, giving it the name of Contes et Fables Indiennes de Bidpai et de Lokman; traduites d’ Ali Tcheleby ben Saleh, amateur Turk; ‘ Indian Tales and Fables of Bidpay and Lockman, translated from Aly Tcheleby ben Saleh, a Turkish author.’

The fables of Lockman were published in Arabic and Latin, with notes, by Erpenius, 4th. Amstel., 1636; and by the celebrated Golius, at the end of his edition of Erpen’ s Arabic Grammar, Lugd. Bat., 1656, with additional notes; and also in the edition of the same Grammar, by Albert Schultens, Lugd. Bat., 1748, 4th. They are only thirty-seven in number

Of the Hitopadesa, or fables of Veshnoo Sarma, we have two very elegant English translations from the original Sanscreet: one by Sir William Jones, printed in his works, 4th., vol. 6, Lond. 1799; the other by the father of Sanscreet literature in Europe, Dr. Charles Wilkins, of the India House, 8 vo., Bath, 1787, with a collection of very important notes

The Bahar Danush, or Sea of Wisdom, abounds with maxims, apothegms, etc., similar to those in the preceding works; this was most faithfully translated from the Persian, by Dr. Jonathan Scott, late Persian secretary to his excellency Warren Hastings, published in three vols. 12 mo., with notes, Shrewsbury, 1799. This is the most correct version of any Persian work yet offered to the public. The original is by Einaut Ullah. Of these works it may be said, they contain the wisdom of the oriental world; and many of the numerous maxims interspersed through them yield in importance only to those in the sacred writings. The fables attributed to Aesop have been repeatedly published in Greek and Latin, as well as in all the languages of Europe, and are well known. Those of Phaedrus are in general only a metrical version of the fables of Aesop. The compositions of La Fontaine, in French, and those of Mr. Gay, in English, are very valuable.

Defender: Jdg 9:8

This parable of the trees is not only the first parable in the Bible but probably also the first fable or parable recorded in all ancient literature. The olive tree was considered the most fruitful of all the trees of the land, the bramble the most painful. Yet it has often been true - just as in the ancient reign of Abimelech - that national leadership is assumed by the most ruthless of men rather than the best of men."

TSK: Jdg 9:1

Abimelech : Jdg 8:31

Shechem : Gen 33:18, Gen 34:2; 1Ki 12:1

communed : 2Sa 15:6; 1Ki 12:3, 1Ki 12:20; Psa 83:2-4; Jer 18:18

TSK: Jdg 9:2

Whether : etc. Heb. What is good

whether : etc

threescore : Jdg 8:30

your bone : Gen 29:14; 2Sa 19:13; 1Ch 11:1; Eph 5:30; Heb 2:14

TSK: Jdg 9:3

spake : Psa 10:3; Pro 1:11-14

to follow : Heb. after

our brother : Gen 29:15

TSK: Jdg 9:4

house : Jdg 9:46-49, Jdg 8:33

vain : etc. Anashim raikim oophochozim , ""worthless and dissolute men;""persons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such unprincipled men most revolutions are brought about. Jdg 11:3; 1Sa 22:2; 2Ch 13:7; Job 30:8; Pro 12:11; Act 17:5

TSK: Jdg 9:5

at Ophrah : Jdg 6:24

slew : 2Ki 10:17, 2Ki 11:1, 2Ki 11:2; 2Ch 21:4; Mat 2:16, Mat 2:20

TSK: Jdg 9:6

the house : 2Sa 5:9; 2Ki 12:20

Millo : Probably the name of a person of note in Shechem.

plain : or, oak, Jos 24:26; 1Ki 12:1, 1Ki 12:20, 1Ki 12:25

TSK: Jdg 9:7

mount Gerizim : Deu 11:29, Deu 27:12; Jos 8:33; Joh 4:20

Hearken : Psa 18:40, Psa 18:41, Psa 50:15-21; Pro 1:28, Pro 1:29, Pro 21:13, Pro 28:9; Isa 1:15, Isa 58:6-10; Mat 18:26-34; Jam 2:13

TSK: Jdg 9:8

The trees : This is the most ancient fable or apologue extant; and is extremely beautiful, apposite, and intelligible. 2Ki 14:9; Eze 17:3-10; Dan 4:10-18

olive tree : The zayith , or olive tree, in the Linnean system, is a genus of the diandra monogynia class of plants. It is of a moderate height, and grows best in sunny places. Its trunk is knotty; bark smooth, of an ash colourcaps1 . wcaps0 ood solid and yellowish; leaves oblong, almost like those of the willow, of a dark green colour on the upper side, and whitish below. In June it puts forth white flowers, growing in bunches, each of one piece, widening towards the top, and dividing into four parts. After this succeeds the fruit, which is oblong and plump; first green, then pale, and when quite ripe, black. Within it is enclosed a hard stone, filled with oblong seeds. It was the most useful of all trees in the forest; as the bramble was the meanest and most worthless.

Reign : Jdg 8:22, Jdg 8:23

TSK: Jdg 9:9

wherewith : Exo 29:2, Exo 29:7, Exo 35:14; Lev 2:1; 1Ki 19:15, 1Ki 19:16; Psa 89:20, Psa 104:15; Act 4:27; Act 10:38; 1Jo 2:20

God : Elohim , rather gods; the parable being adapted to the idolatrous Shechemites.

to be promoted over the trees : Heb. up and down for other trees, Job 1:7, Job 2:2

TSK: Jdg 9:11

Luk 13:6, Luk 13:7

TSK: Jdg 9:13

cheereth : Num 15:5, Num 15:7, Num 15:10; Psa 104:15; Pro 31:6; Ecc 10:19

TSK: Jdg 9:14

bramble : or, thistle, 2Ki 14:9

TSK: Jdg 9:15

shadow : Isa 30:2; Dan 4:12; Hos 14:7; Mat 13:32

let fire : Jdg 9:20, Jdg 9:49; Num 21:28; Isa 1:31; Eze 19:14

the cedars : 2Ki 14:9; Psa 104:16; Isa 2:13, Isa 37:24; Eze 31:3

TSK: Jdg 9:16

according : Jdg 8:35

TSK: Jdg 9:17

fought : Judg. 7:1-25, Jdg 8:4-10

adventured his life : Heb. cast his life, Est 4:16; Rom 5:8, Rom 16:4; Rev 12:11

TSK: Jdg 9:18

are risen : Jdg 9:5, Jdg 9:6, Jdg 8:35; Psa 109:4

Abimelech : Jdg 9:6, Jdg 9:14, Jdg 8:31

TSK: Jdg 9:19

rejoice : Isa 8:6; Phi 3:3; Jam 4:16

TSK: Jdg 9:20

let fire come out : Jdg 9:15, Jdg 9:23, Jdg 9:56, Jdg 9:57, Jdg 7:22; 2Ch 20:22, 2Ch 20:23; Psa 21:9, Psa 21:10, Psa 28:4, Psa 52:1-5; Psa 120:3, Psa 120:4, Psa 140:10

TSK: Jdg 9:21

Beer : Probably the Beer mentioned by Mr. Maundrell, three hours and a half, or about ten miles, north of Jerusalem, towards Shechem. It is situated toward the south, on an easy declivity; and has a fountain of excellent water at the bottom of the hill, from which it has taken its name. Close to the well are the mouldering walls of a ruined khan ; and on the summit of the hill two large arches still remain of a ruined convent. Dr. Richardson says, that it seems to have been once a place of considerable consequence. Num 21:16; Jos 19:8; 2Sa 20:14

TSK: Jdg 9:23

am 2771, bc 1233

God : That is, God permitted the evil spirit of jealousy, treachery, and discord, to break out between Abimelech and the Shechemites. Jdg 9:15, Jdg 9:20; 1Sa 16:14-16, 1Sa 18:9, 1Sa 18:10; 1Ki 12:15, 1Ki 22:22, 1Ki 22:23; 2Ch 10:15; 2Ch 18:19-22; Isa 19:2, Isa 19:14; 2Th 2:11, 2Th 2:12

An : Ex, Is, 258

dealt : Jdg 9:16; Isa 33:1; Mat 7:2

TSK: Jdg 9:24

That the : 1Sa 15:33; 1Ki 2:32; Est 9:25; Psa 7:16; Mat 23:34-36

aided him in the killing of : Heb. strengthened his hands to kill, Sooner or later, God will make inquisition for blood, and will return it on the heads of those that shed it. Accessories will be reckoned with, as well as principals, in that and other sins. The Shechemites, who countenanced Abimelech’ s pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. Those that combine together to do wickedly, are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.

TSK: Jdg 9:25

Jos 8:4, Jos 8:12, Jos 8:13; Pro 1:11, Pro 1:12

TSK: Jdg 9:26

brethren : Gen 13:8, Gen 19:7

TSK: Jdg 9:27

merry : or, songs, Isa 16:9, Isa 16:10, Isa 24:7-9; Jer 25:30; Amo 6:3-6

the house : Jdg 9:4, Jdg 16:23; Exo 32:6, Exo 32:19; Dan 5:1-4, Dan 5:23

did eat : Isa 22:12-14; Luk 12:19, Luk 12:20, Luk 17:26-29

cursed : Lev 24:11; 1Sa 17:43; Psa 109:17

TSK: Jdg 9:28

Who is Abimelech : 1Sa 25:10; 2Sa 20:1; 1Ki 12:16

Hamor : Gen 34:2, Gen 34:6

TSK: Jdg 9:29

would to God : The very words and conduct of a sly, hypocritical demagogue. 2Sa 15:4; 1Ki 20:11; Psa 10:3; Rom 1:30, Rom 1:31

And he said : Rather, ""and I would say to Abimelech,""as the LXX renders; for as Dr. Wall observes, this was probably not said in the presence of Abimelech; but at an intemperate feast, in his absence, when he boasted he would challenge him.

Increase thine army : 2Sa 2:14-17; 2Ki 14:8, 2Ki 18:23; Isa 36:8, Isa 36:9

TSK: Jdg 9:30

kindled : or, hot, Jdg 9:30

TSK: Jdg 9:31

privily : Heb. craftily, or, to Tormah

they fortify : Under pretence of repairing the walls and towers, they were actually putting the place in a state of defence, intending to seize on the government as soon as they found Abimelech coming against them. Jdg 9:31

TSK: Jdg 9:32

by night : Job 24:14-17; Psa 36:4; Pro 1:11-16, Pro 4:16; Rom 3:15

TSK: Jdg 9:33

as thou shalt find : Heb. as thine hand shall find, Lev 25:26 *marg. 1Sa 10:7, 1Sa 25:8; Ecc 9:10

TSK: Jdg 9:35

Gaal : Of this person we know no more than is here recorded. He was probably one of the descendants of the Canaanites, who hoped, from the state of the public mind and their disaffection to Abimelech, to cause a revolution, and thus to restore the ancient government as it was under Hamor, the father of Shechem. Josephus says he was a man of authority, who sojourned with them, with his armed men and kinsmen; and that the Shechemites desired that he would allow them a guard during the vintage.

the people : Jdg 9:44

TSK: Jdg 9:36

seest the shadow : Doubdan states, that in some parts of the Holy Land there are many detached rocks scattered up and down, some growing out of the ground, and others fragments broken off from rocky precipices, the shadow of which, it appears, Josephus thought might be most naturally imagined to look like troops of men at a distance, rather than that of the mountains; for he represents Zebul as saying to Gaal, that he mistook the shadow of the rocks for men. Eze 7:7; Mar 8:24

TSK: Jdg 9:37

middle : Heb. navel

Meonenim : or, the regarders of the times, Deu 18:14

TSK: Jdg 9:38

Jdg 9:28, Jdg 9:29; 2Sa 2:26, 2Sa 2:27; 2Ki 14:8-14; Jer 2:28

TSK: Jdg 9:40

he fled before : 1Ki 20:18-21, 1Ki 20:30

TSK: Jdg 9:41

Arumah : This place appears from the next verse to have been near Shechem; and is perhaps the same as Ruma, a village of Galilee, mentioned by Josephus, Bell. 1. iii. c. 7.

Zebul : Jdg 9:28, Jdg 9:30

TSK: Jdg 9:44

rushed forward : Jdg 9:15, Jdg 9:20; Gal 5:15

TSK: Jdg 9:45

he took : Jdg 9:20

beat : Deu 29:23; 1Ki 12:25; 2Ki 3:25; Psa 107:34 *marg. Eze 47:11; Zep 2:9; Jam 2:13

sowed : Salt in small quantities renders land extremely fertile; but too much of it destroys vegetation. Every place, says Pliny, in which salt is found is barren, and produces nothing. Hence the sowing of a place with salt was a custom in different nations to express permanent desolation. Sigonius observes, that when Milan was taken, ad 1162, the walls were razed, and it was sown with salt. And Brantome informs us, that it was an ancient custom in France, to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572), to be sown with salt!

TSK: Jdg 9:46

an hold : Jdg 9:4, Jdg 9:27, Jdg 8:33; 1Ki 8:26; 2Ki 1:2-4; Psa 115:8; Isa 28:15-18, Isa 37:38

TSK: Jdg 9:48

Zalmon : Psa 68:14

What ye : Jdg 7:17, Jdg 7:18; Pro 1:11, Pro 1:12

me do : Heb. I have done

TSK: Jdg 9:49

put them : Jdg 9:15, Jdg 9:20; Gal 5:15; Jam 3:16

TSK: Jdg 9:50

Thebez : According to Eusebius, thirteen miles from Shechem, towards Scythopolis. Jdg 9:50

TSK: Jdg 9:52

Jdg 9:48, Jdg 9:49; 2Ki 14:10, 2Ki 15:16

TSK: Jdg 9:53

woman : Jdg 9:15, Jdg 9:20; 2Sa 11:21, 2Sa 20:21; Job 31:3; Jer 49:20, Jer 50:45

and all to : An antiquated expression, meaning ""full intention""to complete an object. ""All to,""observes Dr. Johnson, ""is a particle of mere enforcement.""The original is wattaritz eth gulgalto , which is simply as the LXX render και εκλασε το κρανιον αυτου , ""and she brake his skull.""Plutarch relates, that Pyrrhus was killed at the siege of Thebes, by a piece of a tile, which a woman threw upon his head.

TSK: Jdg 9:54

Draw thy : 1Sa 31:4, 1Sa 31:5

And his young man : It was a disgrace to be killed by a woman.

TSK: Jdg 9:55

2Sa 18:16, 2Sa 20:21, 2Sa 20:22; 1Ki 22:35, 1Ki 22:36; Pro 22:10

TSK: Jdg 9:56

God rendered : Both the fratricide Abimelech and the unprincipled men of Shechem had the iniquity visited upon them of which they had been guilty. Man’ s judgment may be avoided; but there is no escape from that of God. How many houses have been sown with salt in France, by the just judgment of God, for the massacre of the Protestants on the eve of St. Bartholomew! See note on Jdg 9:45. Jdg 9:24; Job 31:3; Psa 9:12, Psa 11:6, Psa 58:10, Psa 58:11, Psa 94:23; Pro 5:22; Mat 7:2; Act 28:4; Gal 6:7; Rev 19:20, Rev 19:21

TSK: Jdg 9:57

upon them : Jdg 9:20, Jdg 9:45; Jos 6:26; 1Ki 16:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 9:1

We are not told how soon after the death of Gideon these events happened. There must have been time for the apostacy and establishment of Baal-worship, and for the development of ill-will between Abimelech and his brethren.

Barnes: Jdg 9:2

The men of Shechem - literally, "the masters."Compare Jos 24:11; 1Sa 23:11-12.

Barnes: Jdg 9:3

The Ephraimite pride revolted from Abi-ezrite rulers, and inclined them to one who was a Shechemite by birth. (Compare the same spirit in the time of David and Rehoboam, 2Sa 20:1; 1Ki 12:16.)

Barnes: Jdg 9:5

Such wholesale slaughters have always been common in Eastern monarchies, and are among the fruits of polygamy.

Barnes: Jdg 9:6

Millo must have been a fortified place close to, but separate from, Shechem, and perhaps the same as the tower of Shechem mentioned in Jdg 9:46-47. The building or enlarging of the better-known Millo, at Jerusalem was one of Solomon’ s great works 1Ki 9:15, 1Ki 9:24. The population dwelling in Millo though perhaps numerically small, had great weight from possessing the stronghold. Their giving Abimelech the title of king indicates the strong Canaanite influence at Shechem. All the Canaanite chiefs were called kings, but it was a title hitherto unknown in Israel. This title had not been named by those Israelites who offered to make Gideon their hereditary ruler Jdg 8:22-23.

The plain of the pillar ... - Rather "the oak of the garrison which is in Shechem."The oak in question was probably called the "garrison oak,"from a garrison being stationed near it.

Barnes: Jdg 9:7

The top of Mount Gerizim - The ancient Shechem was perhaps situated there. The population of Shechem is supposed to have been keeping some public festival outside the city when Jotham addressed them.

Barnes: Jdg 9:8-20

This fable and that noted in the marginal reference are the only two of the kind found in Scripture. Somewhat different are the parables of the Old Testament, 2Sa 12:1-4; 2Sa 14:5-11; 1Ki 20:39-40.

Jdg 9:9

Honour God and man - Alluding to the constant use of oil in the meat-offerings Lev. 2:1-16, and in the holy ointment Exo 30:24-25. In like manner, the allusion in Jdg 9:13 is to the drink-offerings of wine. See Lev 23:13; Num 15:10.

Jdg 9:14

The bramble - Said to be the Rhamnus Paliurus of Linnaeus, otherwise called Spina-Christi, or Christ’ s Thorn, a shrub with sharp thorns. The application is obvious. The noble Gideon and his worthy sons had declined the proffered kingdom. The vile, base-born Abimelech had accepted it, and his act would turn out to the mutual ruin of himself and his subjects.

Jdg 9:15

If in truth - i. e. consistently with truth, honor, and uprightness, as explained in the interpretation in Jdg 9:16, Jdg 9:19.

Let fire come out ... - The propriety of the image is strictly preserved, for even the thorns of the worthless bramble might kindle a flame which would burn the stately cedars to the ground. See Psa 58:9.

Jdg 9:16-20

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.

Barnes: Jdg 9:22

Had reigned - Rather, "had ruled."It is not the phrase used in Jdg 9:6. It looks as if the Shechemites alone had made him king, and the rest of Israel had submitted to his dominion, without allowing his title of king.

Barnes: Jdg 9:26

It does not appear who Gaal, son of Ebed, was; he may have been an officer sent by Abimelech with a force to bring the men of Shechem back to their allegiance, but who tried to turn the rebellion to his own account. He got into Shechem with a band of men, "his brethren,"unopposed by Zebul, Abimelech’ s officer, and soon gained the confidence of the Shechemites,

Barnes: Jdg 9:27-29

Seditious and lawless acts Jdg 9:25-26 now broke out into open rebellion. It was at an idolatrous feast in the house of Baal-berith, on occasion of the vintage, and when they were excited with wine, that the rebellion was matured. Those present began to "curse Abimelech,"to speak insultingly of him, and to revile him (compare Lev 20:9; 2Sa 19:21; Isa 8:21). Gaal, the son of Ebed, who was watching the opportunity, immediately incited them to revolt from the dominion of Abimelech, offering himself to be their captain; adding a message of defiance to Abimelech, addressed, probably, to Zebul, who was present but too weak to resent it on the spot.

Jdg 9:27

Made merry - The word translated "merry"occurs only here and in Lev 19:24. Its etymology gives the sense of "praises", "thanksgivings"; and its use in these two passages rather indicates that the fruits themselves which were brought to the House of God with songs of praise, and eaten or drunken with religious service, were so called. The thank-offerings would be a portion of the new wine of the vintage which they had just gathered in.

Jdg 9:28

Shechem is another designation of Abimelech. Sheehem means the son and heir of Sheehem, Abimelech’ s mother being a Canaanite Jdg 9:18.

Barnes: Jdg 9:31

Privily - See the margin. The word is probably the name of a place in "Tormah", some think the same as "Arumah"Jdg 9:41. Zebul was faithful to Abimelech, but dissembled his sentiments, from being too weak to oppose Gaal, until Abimelech came with his army Jdg 9:38.

Barnes: Jdg 9:37

The plain of Meonenim - Translate "the oak of the soothsayers"(see the margin). Some well-known oak, so called, but which is not mentioned elsewhere.

Barnes: Jdg 9:42

After Gaal’ s expulsion, "the people went out into the field,"either to complete the vintage, or for some other agricultural operation. "They"(Zebul and his party) sent word of this to Abimelech.

Barnes: Jdg 9:44

This verse explains the purpose of both the present and the former division of Abimelech’ s forces into several companies, namely, that while some of the companies attacked the men of Shechem in the field, another company, starting from their ambush, might occupy the approach to the city gate, and so cut off their retreat.

Barnes: Jdg 9:45

Sowed it with salt - Expressing by this action his hatred, and his wish, that when utterly destroyed as a city, it might not even be a fruitful field. Salt is the emblem of barrenness (see the marginal references).

Barnes: Jdg 9:46

An hold of the house of the god Berith - As combining the advantages of a "sanctuary"(compare 1Ki 2:28) and a fortress. The word rendered "hold"occurs elsewhere only in 1Sa 13:6, where it is rendered "high-place."Its exact signification is uncertain.

Barnes: Jdg 9:48

Zalmon - A lofty and thickly-wooded hill, as the etymology of the name ("shady") implies, in the immediate neighborhood of Shechem: perhaps the same as Ebal. The setting fire to the hold, where the men of Shechem were all crowded together, with their wives and children, was the literal fulfillment of Jotham’ s curse in Jdg 9:20.

Barnes: Jdg 9:50

The men of Thebez (modern Tubas) had, doubtless, joined the Shechemites in their rebellion against Abimelech.

Barnes: Jdg 9:52

Went hard unto the door ... - i. e. went close to the door. An act of manifest danger, seeing the roof was covered with persons who would be likely to throw down missiles of all sorts on the heads of their assailants. But the hatred of Abimelech, and his thirst for revenge, made him despise danger.

Barnes: Jdg 9:53

The phrase "all"to is now obsolete, and means "quite,""entirely,"as in Chaucer, Spenser, and Milton.

Poole: Jdg 9:2

He supposeth that

the sons of Jerubbaal would take that government which their father modestly refused, and that the multitude of his sons would occasion horrible divisions, and confusions, and contests about the sovereign power; all which they might avoid by choosing him king; and so they might enjoy the monarchy which they had long and oft desired.

Your bone and your flesh your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

Poole: Jdg 9:3

His mother’ s brethren i.e. kinsmen, as that word is oft used, as Gen 14:16 29:12 .

He is our brother they were easily persuaded to believe and follow what served their own interest.

Poole: Jdg 9:4

Threescore and ten agreeably to the number of his enemies, Gideon’ s seventy sons.

Pieces of silver not shekels, as some fancy, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is neither possible nor needful for us now to know.

Out of the house of Baal-berith out of his sacred treasury; for even they; who were very parsimonious and base in their expenses about God’ s service, were liberal in their contributions to idols; having since Gideon’ s death built this temple, (which he would never have suffered whilst he lived,) and endowed it with considerable revenues.

Vain and light persons unsettled, idle, and necessitous persons, the most proper instruments for tyranny and cruelty.

Poole: Jdg 9:5

The sons of Jerubbaal the only persons who were likely to hinder him in establishing his tyranny.

Threescore and ten persons wanting one, who is here expressed; and these synecdochical expressions are frequent in Scripture: see Gen 35:26 42:13 Num 14:32,33Jo 20:24 1Co 15:5 .

Upon one stone whereby he would signify that this was either,

1. An act of justice, in cutting them all off in an orderly manner, for some supposed crime probably as designing sedition and rebellion; or,

2. An act of religion, in avenging the dishonour and injury done to Baal by Gideon, Jud 6:27,28 , upon his children, whom he offered up as so many sacrifices to Baal upon this stone, which served for an altar; and for this reason it seems the money was taken out of Baal’ s house, because it was to be laid out in his service.

Poole: Jdg 9:6

Of Millo of a place or person so called; some eminent and potent family living in Shechem, or near to it; either the family of Abimelech’ s mother, or some other: or, and all Beth-millo ; so Beth is not a house, but a part of the name of the place.

Made Abimelech king to wit, over all Israel, Jud 9:22 , which was a strange presumption for the inhabitants of one city to undertake; but they had many advantages and encouragements for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech’ s being the son of Gideon, to whom and to his sons they offered the kingdom, Jud 8:22 ; and though the father could and did refuse it for himself, yet they might imagine that he could not give away his son’ s right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, Jos 20:7 , whose proud and imperious spirit, manifested Jud 8:1 12:1 , would make them readily close with a king of their own brethren; and Abimelech’ s getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny. By

the plain of the pillar or, by the oak of the pillar , i.e. by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Jos 24:26 . This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.

Poole: Jdg 9:7

Mount Gerzim lay near Shechem, and near Mount Ebal. The valley between these two mountains of Gerizim and Ebal was a famous place, employed for a religious use, even for the solemn reading of the law, and its blessings and curses, Deu 11:29 27:12 Jos 8:33 ; and therefore it is probable it was still used, even by the superstitious and idolatrous Israelites, for such-like occasions, who delighted to use the same places which their religious ancestors had consecrated and used.

Lifted up his voice, and cried so as they that stood in the valley might hear him, though not suddenly come at him to take him.

Ye men of Shechem who are here met together upon a solemn occasion, as Josephus notes, Abimelech being absent.

That God may harken unto you when you cry unto him for mercy; so he conjures and persuades to give him patient audience, as they did.

Poole: Jdg 9:8

A parabolical discourse, usual among the ancients, especially in the eastern parts; wherein, under the names of trees, men are represented.

To anoint a king i.e. to make a king, which was oft done among the Israelites, and some others, with the ceremony of anointing. By

the olive tree he understands Gideon.

Poole: Jdg 9:9

In the worship and service of God oil was used for divers things; as, about the lamps, Exo 35:14 , and offerings, Lev 2:6,7 , and for the anointing of sacred persons and things. Oil was also used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face, &c.

To be promoted Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquillity for incessant cares and travels for the good of others, as a king ought to do.

Poole: Jdg 9:10

This, as also the vine, Jud 9:12 , signifies the same thing with the olive tree; but here are various expressions used, either for the decency of the parable; or because Gideon refused this honour, both for himself and for his sons; or to signify that the sons of Gideon, whom Abimelech had so cruelly slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father, and therefore were unjustly and wickedly murdered.

Poole: Jdg 9:11

My sweetness for which that fruit is particularly commended.

Poole: Jdg 9:13

Wherewith God is well-pleased, because it was offered to God, Num 15:5,7,10 . See also Psa 104:15 Pro 31:6 .

Poole: Jdg 9:14

The bramble or thorn ; a mean, and barren, and hurtful tree, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.

Poole: Jdg 9:15

If in truth you anoint me king over you if you deal truly and justly in making me king.

Put your trust in my shadow then you may expect protection under my government.

Let fire come out of the bramble instead of protection, you shall receive destruction by me; especially you cedars, i.e. nobles, such as the house of Millo, who have been most forward in this work.

Poole: Jdg 9:17

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.

Poole: Jdg 9:18

Abimelech’ s fact is justly charged upon them, as done by their consent, approbation, and assistance.

His maid-servant his concubine, whom he so calls by way of reproach, because maid-servants were oft made concubines, Exo 21:7-10 .

Over the men of Shechem by which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.

Poole: Jdg 9:20

This is not a prediction, but an imprecation or curse, as it is called, Jud 9:57 , which, being grounded upon just cause, and being the only way by which Jotham could perform the duty of the avenger of his brethren’ s blood, which was incumbent upon him, had its effect, as others in like case had, as Jos 6:26 , compared with 1Ki 16:34 2Ki 2:24 .

Poole: Jdg 9:21

He might easily flee, having the advantage of the hill and other accommodations for flight, and because the people were not forward to pursue a man whom they knew to have such just cause and great provocation to speak, and so little power to do them any hurt.

Beer ; a place remote from Shechem, and out of Abimelech’ s reach. There were divers places of that name.

Poole: Jdg 9:22

For though the men of Shechem were the first authors of Abimelech’ s advancement, it is more than probable that the rest of the people easily consented to that form of government which they so much desired; or, at least, made no resistance against it.

Poole: Jdg 9:23

God gave the devil commission to enter into or work upon their minds and hearts; knowing that he of himself, and by his own inclination, would fill them with mistakes, and jealousies, and dissensions, and heart-burnings, which would end in civil wars and mutual ruin.

Poole: Jdg 9:24

The cruelty i.e. the punishment of the cruelty.

Poole: Jdg 9:25

Liers in wait for him to seize his person.

All that came along that way by them , to wit, such as favoured or served Abimelech; for to such only their commission reached, though it may be they went beyond their bounds, and by military license robbed all passengers promiscuously.

It was told Abimelech who, as it is here implied, exercised hostility towards the men of Shechem.

Poole: Jdg 9:26

It is not known who or of what tribe

Gaal was; but it is evident that he was a man very considerable for wealth, and strength, and counsel, and interest, and ill-pleased with Abimelech’ s power.

Went over to Shechem by his presence and counsel to animate and assist them against Abimelech.

Poole: Jdg 9:27

They went out into the fields which, till his coming, they durst not do, for fear of Abimelech; but now took confidence to do so, in contempt of him.

Made merry partly from the custom of rejoicing and singing songs in vintage time, Lev 19:24 Isa 16:10 Jer 25:30 ; and partly for the hopes of their redemption from Abimelech’ s tyranny.

The house of their god Baal-berith, Jud 9:4 ; either to beg his help against Abimelech, or to give him thanks, either for the fruits of the earth now received, or for the hopes of recovering their former and lost liberty.

Did eat and drink to the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices.

Cursed Abimelech either by reviling and reproaching him after their manner; or rather in a more solemn and religious manner, cursing him by their god, as Goliath did David, 1Sa 17:43 ; or calling upon their god to ratify their curses pronounced against him.

Poole: Jdg 9:28

Who is Abimelech? what is he but a base-born person, an ambitious, imperious, and cruel tyrant, and one every way unfit and unworthy to govern you?

Who is Shechem? Shechem is here the name, either,

1. Of the place or city of Shechem; and so the Hebrew particle mi, who , is put for mah, what , as it is Jud 13:17 ; and then the sense of the place is this: Consider how obscure and unworthy a person Abimelech is, and what a potent and honourable city Shechem is; and judge you whether it be fit that such a city should be subject to such a person. Or rather,

2. Of a person, even of Abimelech, named in the foregoing words, and described in those which follow;

the son of Jerubbaal between which Shechem is hemmed in, and therefore cannot conveniently belong to any other. He is called Shechem for the Shechemite, by a metonymy of the subject, whereby the place is put for the person contained in it, and belonging to it; as Egypt, Ethiopia, Seba, Judea, Macedonia, and Achaia, &c., are put for the people of those countries Job 1:15 6:19 Psa 68:31 105:38 Isa 43:3 Mat 3:5 Rom 15:26 . Thus mi is taken properly, and the sense is, Who is this Shechemite ? for so he was by the mother’ s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended?

The son of Jerubbaal i.e. of Gideon; a person obscure by his on n confession, Jud 6:15 , and famous only by his boldness and fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish.

And Zebul his officer and you are so unworthy and mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you, and enslave you; and particularly this noble and hateful person Zebul. Serve the men of Hamor the father of Shechem : if you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, Gen 34:2 , who did not carry himself like a tyrant, as Abimelech did, but like a father of his city of Shechem. This he might speak, either,

1. Sincerely, as being himself a Canaanite and a Shechemite, and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29 . And it may be that he was one of the royal blood, a descendant of Hamor, who hereby sought to insinuate himself into their minds and government, as it follows, Jud 9:29 , Would to God this people were under my hand! which he might judge the people more likely to do, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, who seemed or pretended to be a valiant and expert commander. Or,

2. In way of derision, he being an Israelite: If you are so servile, serve some of the children of Hamor; which because you rightly judge to be absurd and dishonourable, do not now submit to a far baser person; but cast off his yoke, and recover your lost liberties.

Poole: Jdg 9:29

Under my hand i.e. under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided, and some of them hearkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour.

Then would I remove Abimelech as you have driven him out of your city, I would drive him out of your country.

He said to Abimelech he sent this message or challenge to him, I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

Poole: Jdg 9:30

It seems he had temporized and complied with the people’ s humour and plot against Abimelech, either in dissimulation and design, and by Abimelech’ s connivance or advice, or really; but when he heard Gaal’ s words, and himself traduced and struck at by them, he changed his mind, repented of his defection from Abimelech, and intended to return himself, and to bring the people again to the obedience of their lord and king.

Poole: Jdg 9:31

Privily so as Gaal and his confederates might not know it. Or, in Tormah ; or, who was in Tormah ; for some make it the name of the place where Abimelech was, which is called with some variation Arumah , Jud 9:41 .

They fortify the city against thee they besiege or guard the city of Shechem, so as none may go out to thee, nor come in from thee.

Poole: Jdg 9:33

Behold, when he i.e. Gaal, mentioned Jud 9:31 .

Poole: Jdg 9:35

Stood in the entering of the gate of the city to put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

Poole: Jdg 9:36

Zebul concealed the anger which he had conceived, Jud 9:30 , and pretended compliance with him in this expedition, that he might draw him forth into the field, where Abimelech might have the opportunity of lighting with him, and overthrowing him.

Thou seest the shadow of the mountains for in the morning, as this was, and in the evening, the shadows are longest, and move most quickly. He intimates that he was afraid of shadows.

Poole: Jdg 9:37

By the middle of the land Heb. by the navel of the land . So he calls either, first, The middle of it, as the middle part of Greece and of Sicily are called the navel of them by the Roman writers, because the navel is in the midst of man’ s body; or, secondly, The higher part of it, called the mountains , Jud 9:36 , and here the navel , because it was raised above the other ground, as the navel is above the rest of the body.

Poole: Jdg 9:38

Thy mouth i.e. thy brags. Now thou betrayest thy fears; and therefore now show thyself a man, and fight valiantly for thyself and people.

Poole: Jdg 9:40

He fled before him being surprised by the unexpected coming of Abimelech, and possibly not fully prepared for the encounter.

Many were overthrown and wounded being pursued and overtaken by Abimelech.

Poole: Jdg 9:41

Abimelech did not prosecute his victory, but retreated to Arumah, partly to see the effect of this fight, and whether the Shechemites would not of themselves return to his government, being either persuaded by Zebul upon this occasion, or terrified by his strength and valour, or now by his clemency in proceeding no further against them; and partly that, being hereby grown more secure, he might have the greater advantage against them, which accordingly he here makes use of.

Zebul thrust out Gaal and his brethren which he was enabled to do, because the multitude, which is generally light and unstable, and judgeth of all things by events, were now enraged against Gaal, suspecting him guilty either of treachery, or cowardice, or ill conduct; and besides, they thought the expulsion of Gaal would sweeten and satisfy Abimelech, and make him give over the war against them. But though they were offended with Gaal, yet Zebul’ s interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity, though in vain.

Poole: Jdg 9:42

The people went out into the field either, first, To renew the fight, and avenge themselves for their last loss, the great God hardening their hearts to their destruction, and the accomplishment of his word delivered to them by Jotham. But here is not one word about the people’ s arming, or resisting, or fighting, as there was before, Jud 9:39 , but only of their slaughter, Jud 9:43,44 . Or, secondly, To their usual and then proper employments about their lands; for though their vintage was past, the seed-time was now come, and other things were to be done in the fields. Or, thirdly, Upon some solemn occasion, not here expressed; possibly to make a solemn procession, or perform some other rites in the fields, to the honour of their god Baal-berith, as the manner of the heathen was, to make supplication to him for his help, and for better success; or only to go for that end to the house of their god Baal-berith, which is thought to have been in the fields, as may seem from Jud 9:27,46 , on a mountain upon the east side of the city.

Poole: Jdg 9:43

Three companies whereof he kept one with himself, Jud 9:44 , and put the rest under other commanders.

Poole: Jdg 9:44

Stood in the entering of the gate of the city to prevent their retreat into the city, and give the other two companies opportunity to cut them off.

Poole: Jdg 9:45

Not to make the place barren, as salt will do, for then he would have sowed the fields, not the city; but in token of his detestation and desire of their utter and irrecoverable destruction; for salt is the symbol or sign of perpetuity: compare Num 18:19 Deu 29:23 2Ch 13:5 Zep 2:9 .

Poole: Jdg 9:46

The tower of Shechem a strong place belonging to the city of Shechem, and made for its defence or security, but without the city. It is thought this was that Milo which was confederate with Shechem in their design for Abimelech, Jud 9:6 , which also Jotham cursed with Shechem, Jud 9:20 , and that curse is noted to have its effect, Jud 9:57 . And this place may be called the tower of Shechem , either because those who possessed and defended it were sent from Shechem, or because it was built and kept for the safeguard of Shechem.

The house of the god Berith or, Baal-berith , Jud 9:4 . Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, as the temples of idols were ofttimes built in the highest and strongest places, as the capitol at Rome, and the temple at Jerusalem; and such this place seems to have been, because they laid their treasure here, Jud 9:4 , partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them there, if not out of piety to that god, yet out of thankfulness for the benefit which he received thence, Jud 9:4 .

Poole: Jdg 9:48

Zalmon a place so called from its shadiness, because there were many trees there.

Poole: Jdg 9:50

Thebez another town near to Shechem; and, as it seems, within its territory.

Poole: Jdg 9:51

All the men and women all that were not slain in the taking of the town; or they all forsook the town, and retired to their strong hold.

The top of the tower was flat and plain, after their manner of building.

Poole: Jdg 9:53

Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, Jud 9:5 , and he loseth his own life by a stone.

Poole: Jdg 9:54

A woman slew him; which was esteemed a matter of disgrace.

Poole: Jdg 9:56

The wickedness which he did unto his father in rooting out, as far as he could, the name, and memory, and remainders of his father.

Haydock: Jdg 9:1

Abimelech was encouraged to contend with his brethren as he saw the indifference which the people shewed for them, and as he was of a bold enterprising temper. (Calmet)

Haydock: Jdg 9:2

Men, particularly to those who have the greatest influence. Hebrew Bahalim. (Menochius) ---

The argumentation of Abimelech tended to prove that monarchy was the most perfect and eligible form of government, and that it would be hard upon the people, and greatly weaken the state, if seventy princes were to be supported in al the dignity of kings. But it was easy to discern the fallacy of his reasons. The dignity of judge was not hereditary, and it does not appear that the sons of Gedeon claimed it. If it had belonged to his family, the eldest would have been entitled to it, or any of the children, in preference to this son of the servant, ver. 18. He was, indeed, born at Sichem; but the others were by no means strangers: (Calmet) and what right had the men of this town to give a ruler to Israel? (Haydock) ---

Flesh, an usual expression in Scripture to denote kindred, ver. 3., Genesis ii. 23., and 2 Kings xix. 13. (Calmet)

Haydock: Jdg 9:4

Weight. Hebrew, Chaldean, and Septuagint do not express what quantity of silver was given. (Menochius) ---

But sicle on such occasions is generally supplied. (Calmet) ---

Hence this sum would amount to little more than 8 l. sterling. (Haydock) ---

As this appears too insignificant a sum to maintain an army, (Calmet) some would supply pounds, each consisting of 24 sicles, or talents, which were equivalent to 3000 sicles. (Menochius) ---

But this is without example, and the army of Abimelech was, probably, a company of banditti, or villains, who went with him to Ephra, to murder his brethren, and afterwards kept near his person. When he had got possession of his father's estate, and of the sovereign power, he found means to supply his wants. (Calmet) ---

Baalberith. That is, Baal of the covenant, so called from the covenant they had made with Baal, chap. viii. 33. (Challoner) ---

The custom of keeping money in temples was formerly very common. Almost all the cities of Greece sent money to the temple of Apollo, at Delphos, (Marsham, sæc. xvii.) where the people of Rome and of Marseilles had also some. The different cities had likewise holes cut in the rock of Olympia, in Elis, for the same purpose. The public treasury was, almost universally, some temple. That of Rome was the temple of Saturn. ---

Vagabonds. Hebrew, "empty and inconstant" (Calmet) people who had nothing to lose, and who would not embrace any proper method of getting a livelihood. (Haydock) ---

Chaldean, "seekers." Septuagint, "stupid." Symmachus, "idle and of desperate fortunes, or frantic." (Calmet) ---

Such people are generally at the head of every revolution, or, at least, are ready to follow the directions of some powerful and designing man; as but too many instances, both in ancient and modern times evince; which ought to be a caution for all to watch their motions. (Haydock)

Haydock: Jdg 9:5

Stone where criminals were, perhaps, commonly executed, that he might seem to act with justice, (Tostat) or he might slaughter his brethren on the very altar, which had been erected to God by Gedeon, after he had thrown down that of Baal. By doing so, he would seem to vindicate the idol, and gratify the people of Sichem, who were zealous idolaters, ver. 46. Joatham escaped his fury, yet he, also, uses a round number, 70, when he says you have killed 70 men, ver. 18. (Calmet) ---

Abimelech himself must also be deducted from the number. Thus we say the seventy interpreters, (Menochius) though the Greek interpreters of the Bible are supposed (Haydock) to have been 72. (Menochius) ---

The history of nations is full of similar instances of cruelty. Ochus, king of Persia, killed his uncle, and 80 or 100 of his sons. Phraartees, son of Herod, king of the Parthians, by a concubine, slew his father and his 30 children. (Justin. x. and xlii.) ---

The Turkish emperors have shewn equal barbarity on many occasions, and they still murder or confine all their brothers. (Serar. q. 6.)

Haydock: Jdg 9:6

Mello. We know of no such city in the vicinity of Sichem. Hebrew, "all the house of Millo:" which some take to be the town-house of Sichem, full of the chief citizens, as Mello signifies "filled up;" (Vatable) or it might designate some part of the city which had been levelled, like the deep valley at Jerusalem, (3 Kings ix. 15.; Haydock) and where some powerful family, probably the father of Abimelech's mother, might dwell. (Calmet) ---

This family would interest itself the most in the advancement of the tyrant, ver. 3. (Haydock) ---

Oak. Hebrew, "the plain, or oak of the statue," (alluding to the monument which was left here by Josue, ver. 37., Josue xxiv. 26) or Septuagint, "of the station," as those of Sichem might assemble here to deliberate on public affairs, (Calmet) in memory of the solemn covenant between God and the people. (Haydock)

Haydock: Jdg 9:7

Stood on. As Abimelech was a figure of Antichrist, who will reign for a time, so Joatham denotes the pastors of the church, who shall stand up for the truth. (Worthington) ---

Garizim. At the foot of this mountain Sichem was built. Joatham addressed the people of the city, probably during the absence of Abimelech, (Calmet) when, Josephus ([Antiquities?] v. 9.) says, a great festival was celebrated.

Haydock: Jdg 9:8

Us. By this parable, Joatham expostulates with the men of Sichem, who had so basely requited the labours of Gedeon, and had given the preference to the son of a servant, who was of the most savage temper. (Haydock) ---

In a spiritual sense, which the Fathers chiefly regard, heretics and schismatics act in this manner, and choose rather to be governed by those who will allow them to follow their passions, than by such governors as God has appointed, though the latter be endued with the grace of the Holy Ghost, and with all virtues, signified by the olive and other fruit trees. They prefer the bramble, or the worst dispositions, like Nemrod, Mahomet, Antichrist, &c., who, after persecuting the virtuous, and Catholics for a time, 2 Thessalonians ii.) will, in the end, prove their ruin, though they themselves be involved in the common destruction. "Fire shall rise (says Ven. Bede, q. 6.) against this bramble, Antichrist, and shall devour him, and all his together." (Worthington) ---

The use of parables has been very general. (Menochius) ---

Agrippa brought the Roman plebeians, who had retired to the sacred mount, to a sense of their duty, and to a love of mutual harmony with the nobles, by observing that the members once refused to supply the wants of the belly, because it did not labour like the rest. (Livy ii.) ---

In the application of these parables, Maimonides justly remarks, that we must consider their general scope, and not pretend to explain every circumstance; (More. Neboc.) a remark which Origen had already made. Many things are only added for the sake of ornament. (Haydock) ---

Thus we need not imagine that the people of Sichem offered the sovereign authority to many, who refused to accept of it, and at last only prevailed upon Abimelech. Gedeon had, indeed, rejected a similar offer, (chap. viii. 22.) and his other sons not endeavouring to retain the authority of their father, the Sichemites acceded to the petition of Abimelech, to anoint him king. This expression does not always imply a material unction, though such was used among the Jews. It signifies the granting of all the power of a king; in which sense it is applied to foreign princes, (Isaias lxv. 1.) and to Jesus Christ, (Daniel ix. 24.) who received the reality of that sovereign dominion, of which this unction was only a figure. (Calmet)

Haydock: Jdg 9:9

Leave. But, would this advancement prove any disadvantage? The king is bound to give himself up wholly for the good of the public, so that he must frequently be full of anxiety and care. (Calmet) ---

Use of. The olive-tree is introduced, speaking in this manner, because oil was used, both in the worship of the true God, and in that of the false gods, whom the Sichemites served. (Challoner) ---

The pagans burnt lamps in honour of their idols, and anointed their statues: unguentoque lares humescere nigro. (Prud., contra Sym. 1.) ---

They also anointed their military standards at Rome. (Pliny, [Natural History?] xiii. 3.) ---

The same author observes, that "two sorts of liquor are very delightful to the bodies of men: wine to drink and oil for the outside: intus vini, foris olei. (B. xiv. 22.) ---

Men use oil to strengthen and foment their bodies, as well as to give them light. (Calmet) ---

It spiritually denotes the grace of God, which establishes the peace of the soul, as the fig-tree signifies the sweetness of God's law, producing good works, and the vine shews forth those noble actions, which are performed without the affection of outward show; and which are therefore, most agreeable both to God and to men. (Worthington) ---

Promoted. Some translate the Hebrew, "to put myself in motion for," Syriac, &c. We might also render, "which honoureth the gods, (or the judges) and men to come to be promoted among (or disquieted on account of) the trees."

Haydock: Jdg 9:11

Sweetness. The fig is the sweetest of fruits, and is regarded as the symbol of sweetness. (Aristop.[Aristophanes?]; Bonfrere)

Haydock: Jdg 9:13

Cheereth God and men. Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees in Joatham's parable, according to the strict rigour of divinity; but only in a sense accommodated to the design of the parable expressed in the conclusion of it. (Challoner) ---

The same word, Elohim, which is translated God may also signify any powerful man, as in ver. 9. (Haydock) ---

Yet wine may be said to cheer God, in the same figurative sense, as the odour of victims is sweet and delightful to him. (Calmet) ---

He is pleased with the devotion of men, and requires these things as a testimony of their love and fidelity. (Haydock) ---

Joatham might speak according to the notions of the idolaters, who thought that their gods really fed on ambrosia and nectar, and were pleased with the smell of victims and of perfumes. That wine cheereth the heart of man needs no proof, Psalm ciii. 15. ---

Tunc veniunt risus, tunc pauper cornua sumit.---Tunc dolor et curæ rugaque frontis abit. (Ovid)

Haydock: Jdg 9:14

Bramble. Septuagint rhamnos, "the white, or hawthorn." Some suppose that atad means "a wild rose, (Vatable) thistle," &c. (Calmet) ---

It is here put for any base and ambitious man. (Worthington)

Haydock: Jdg 9:15

Shadow or protection, Psalm xvi. 8., and Baruch i. 12. (Calmet) ---

Joatham hints at the insolence of Abimelech, (Haydock) and foretels that he and his foolish subjects will soon be at variance, and destroy each other. Fire is often put for war. The people of Sichem began soon to despise their new king, and he made war upon them, and destroyed their city; though the people afterwards took ample revenge, ver. 20. (Calmet) ---

Tyrants promise much, but their rage soon falls upon the more wealthy and powerful citizens, (Haydock) here signified by the cedars. (Menochius)

Haydock: Jdg 9:18

You are. People are answerable for the injuries which they do not prevent, when they have it in their power. (Calmet) ---

Many of the citizens of Sichem had assisted Abimelech, ver. 4. ---

Brother. The ties of kindred could not hide their ingratitude and cruelty. (Haydock)

Haydock: Jdg 9:20

Town of. Hebrew, "the house of Mello," ver. 6. (Calmet) ---

the imprecation of Joatham was prophetical. He had not the smallest doubt but the people had done wrong; (Haydock) and the three different fruit-trees, which rejected the offer of promotion, represented all the virtuous Israelites, who knew that they could not lawfully assume the regal or judicial authority, without the divine call. Ezechiel (xvii. 24,) attributes knowledge to trees by the same figure of speech, as Joatham does here. (Menochius)

Haydock: Jdg 9:21

Bera. Hebrew, Bar or Beera, "the well." There was a place of this name in the tribe of Ruben, where the Israelites encamped, Numbers xxi. 16. Bersabee, in the tribe of Juda, was another famous well, and it is probable that Joatham would retire to some distant place. (Haydock) ---

St. Jerome mentions a Bera, eight miles north of Eleutheropolis; and Maundrell speaks of another, about 21 miles from Sichem, on the road to Jerusalem. The dominion of Abimelech did not extend far. (Calmet)

Haydock: Jdg 9:23

Spirit. God permitted the spirit of discord to arise, like an executioner, (Calmet) to punish the sins both of the ruler and of his subjects. (Haydock) ---

St. Augustine (q. 45.) observes, that God caused the people to be sorry for what they had done: but they afterwards proceeded to acts of violence and enmity, at the instigation of the devil, to whose advice they gave ear, in consequence of their former transgression. (Worthington) ---

The common people began to open their eyes, and beheld the cruelty of Abimelech, and of some of the principal citizens, who had espoused his cause, with abhorrence. (Menochius) ---

They reflected on the justice of Joatham's parable, which tended to rouse them not to suffer the tyrant to remain unpunished any longer. (Haydock) ---

Detest him. Hebrew, "revolted against (or dealt treacherously with) Abimelech, ( 24 ) that the crime (or punishment of the murder) of the, &c., might come, and their blood be laid upon," &c. (Haydock) ---

God permitted that Abimelech should be punished by those very men who had been the occasion of his sin. To obtain the sceptre over them, he had committed the most horrible cruelty. (Calmet)

Haydock: Jdg 9:25

Coming. Abimelech resided at Ephra, having appointed Zebul governor of Sichem, from whom he received information of what was doing. The malcontents began to plunder his adherents; (Calmet) and as it was the time of vintage, they gave way to all the sallies which fury, heated by wine, can suggest; particularly after Gaal, a powerful man of the neighbourhood, came to put himself at their head, ver. 28. (Haydock)

Haydock: Jdg 9:27

Cups. Such revellings were common in the days of vintage; (Isaias xvi. 10., and Jeremias xlviii. 33,) and they generally accompanied the heathenish sacrifices, chap. xvi. 24. They went to give thanks to their god, for having delivered them, (Calmet) as they thought, from the power of Abimelech. (Haydock)

Haydock: Jdg 9:28

Sichem. Why should this ancient city be thus degraded? This son of Jerobaal deigns not to reside among us, but sets one of his servants over us! (Haydock) ---

He mentions Jerobaal instead of Gedeon, to remind the people of the indignity formerly offered to their great idol, by the father of their present ruler. (Menochius) ---

Hebrew may have another sense. "Who is Abimelech?....Is he not the son of Jerobaal, and Zebul his officer? Serve the men of Hemor," &c. It seems that Gaal was of the race of Chanaan, by the manner in which he speaks of Hemor, whose history is given, Genesis xxxiv. Many of the same nations might still inhabit Sichem, (Calmet) which made the people so bold and zealous in the adoration of Baal. (Haydock) ---

The insidious Gaal hence takes occasion to propose to his countrymen, that they had better acknowledge the authority of their ancient magistrates, who occupied the place of Hemor. (Calmet) ---

But he immediately insinuates, that the most effectual method to expel the tyrant, would be to vest him with the sovereign authority. (Haydock) (ver. 29.) ---

The party of Abimelech was now the weaker. (Calmet)

Haydock: Jdg 9:31

Thee. Hebrew, "they besiege (Calmet) or fortify the city." (Haydock) ---

The partizans of Gaal attacked those who were still favourable to Abimelech, and fortified themselves as much as possible, in those parts which they had already seized. (Vatable; Drusius) ---

Or as tsarim means "enemies," we may as well translate, "lo, the enemies are in (or with) the city against thee." (Calmet)

Haydock: Jdg 9:34

Places. Hebrew, "companies, (Haydock) or heads." He divided his army into four parts, over each of which he appointed a commander. (Calmet)

Haydock: Jdg 9:36

To Zebul. It seems the latter had acted with such dissimulation, that Gaal supposed he had come over to his party. Zebul laughs at him, as if he were disturbed with groundless fears, (Haydock) in order that Abimelech may take him unawares. (Menochius)

Haydock: Jdg 9:37

Midst. Hebrew Tabur, here signifies "a little hill, or the navel," which title is given to places which are elevated and in the centre of the country, Ezechiel xxxviii. 12. (Josephus, Jewish Wars iii. 2.) Varro mentions the lake of Cutilia, as the navel of Italy. The wood of Enna and Etolia are styled the navel of Sicily and of Greece, by Cicero and Livy. (Bonfrere; Calmet) ---

Oak, which is probably mentioned, ver. 6. (Menochius) ---

Hebrew, "another company comes by the oak or plain of Mehonenim," which may signify, "of the augurs." Septuagint, "of those who make observations," apobleponton. (Calmet)

Haydock: Jdg 9:41

Ruma may be the same place as Arimathea, between Joppe and Lidda. (St. Jerome) (Menochius) ---

But this seems to be too remote from Sichem, (Haydock; Bonfrere) in the neighbourhood of which Abimelech halted, to give the citizens time to enter into themselves, (Calmet) and to open their gates to him without farther resistance. Gaal entered the city after his defeat: but was forced the next day to leave it by Zebul. Whereupon he was met by two divisions of Abimelech's army, which routed him, and pursued the fugitives, while the king marched straight to the city; and though he had a party within the walls, headed by Zebul, (Haydock) unless he was slain, (Calmet) the rest of the inhabitants made such a stout resistance, that the tyrant resolved to demolish the city, when he took it, at night. (Haydock)

Haydock: Jdg 9:45

Sowed salt. To make the ground barren, and fit for nothing; (Challoner) and to testify his eternal hatred towards the place, as salt is the symbol of duration. See Deuteronomy xxix. 23., Sophonias ii. 9., and Jeremias xvii. 6. ---

Salsa autem tellus & quæ perhibetur amara---Frugibus infelix. (Virgil, Georg. ii.) Notwithstanding the fury of Abimelech, Sichem was afterwards rebuilt, and became as fertile as before. The city of Milan was destroyed and sowed with salt in 1162. (Sigon.) ---

The houses of traitors were formerly treated in this manner in France, (Brantome) as was that of the admiral ed Chatillon. (Calmet) ---

See on this custom Bochart, animal. iii. 16. ---

Some think it denoted that the ground might henceforth be cultivated, and grow corn where houses had stood. Salt is the source of fertility, if there be not too much of it. (Haydock)

Haydock: Jdg 9:46

Tower. Serarius thinks it was the house of Mello, out of the city, ver. 6. (Menochius) ---

It was the citadel, large enough to contain 1000 soldiers. They durst not, however, stop here to encounter Abimelech, but retired to the temple, either because it was still stronger and higher, or in hopes that they would be secure, on account of the veneration (Calmet) to which the place was entitled among the idolaters. ---

Berith. Protestants, "they entered into an hold of the house of the god Berith." Septuagint, "of the covenant." (Haydock) ---

Where, &c., is added by way of explanation, (Calmet) except the word strong, which the Septuagint render ochuroma, "a fortress." The tower and temple seem to have been contiguous, since Abimelech, by setting fire to the tower, destroyed these people at the same time, ver. 49. (Haydock)

Haydock: Jdg 9:48

Selmon. This mountain lay towards the Jordan, and was covered with trees and snow, Psalm lxvii. 16. (Menochius) ---

Bough. Septuagint, "a burden or faggot of sticks." Josephus observes that they were dry. (Calmet)

Haydock: Jdg 9:49

And so. Hebrew and Septuagint, "upon them, so that all the men of the tower of Sichem died also, about a thousand men and women." The sanctity of the place where they had taken refuge, made no impression upon the tyrant's mind, who was equally devoid of religion as of humanity. (Haydock)

Haydock: Jdg 9:50

Thebes, about 13 miles from Sichem, towards Scythopolis. (Eusebius) ---

Besieged. Hebrew, &c., "took," as the sequel shews, (ver. 52,) since Abimelech was killed, as he was attacking the tower or citadel, in the midst of the city. (Calmet)

Haydock: Jdg 9:51

Battlements, or roof of the tower, which was flat. Hence the defendants hurled down stones, &c., upon the enemy.

Haydock: Jdg 9:53

Above, or "of the upper millstone," according to the Hebrew and Septuagint. Pyrrhus met with a similar fate at Argos. Plutarch observes, (in Scylla) that the Lacedemonians did not like to attack walls, because the bravest men are there often slain by the greatest cowards. (Calmet) ---

Hence Joab puts this advice in the mouth of David, that it is imprudent to come too near the walls, 2 Kings xi. 21. ---

Skull, (cerebrum) "brain." Yet the tyrant's understanding was not perhaps so much impaired, as to excuse him for commanding his armour-bearer to kill him. (Menochius)

Haydock: Jdg 9:54

Slew him. The ancient heroes were always attended by their armour-bearers. (Calmet) ---

Marius ordered his servant to run him through, that he might not be exposed to the insults of his enemies; and V. Maximus (vi. 8,) greatly commends the servant for doing so. Nihil eorum pietati cedit, a quibus salus Dominorum protecta est. David was not of the same opinion, since he punished the Amalecite who pretended that he had rendered this service to Saul, 2 Kings i. 16. The Christian religion condemns both those who engage others to take away their life, and those who comply with the impious request. Hercules was affected in the same manner as Abimelech, when he found that he was to die by the malice of a woman. O turpe fatum! femina Herculeæ necis---Auctor feratur. (Seneca) ---

The Lacedemonians were not eager to besiege Argos, when they saw that the women were engaged in its defence. (Pausan. ii.) (Calmet) ---

Notwithstanding the wicked precaution of Abimelech, what he so much feared took place; for Joab said, Did not a woman cast a piece of a millstone upon him from the wall, and slay him in Thebes? (2 Kings xi. 21.) His skull was so much fractured, that he had received a mortal wound: the sword only hastened his death. Thus was he justly punished with a stone, who had slaughtered 68 or 69 of his brethren upon one stone. (Haydock) ---

He can only be considered as an usurper or tyrant, since he was neither chosen by God nor by the Israelites in general. Hence he is only said to have reigned at Sichem. (Cornelius a Lapide) ---

He was going to extend his conquests over other cities and tribes, when he was slain at Thebes. (Josephus) (Haydock)

Gill: Jdg 9:1

And Abimelech the son of Jerubbaal went to Shechem, unto his mother's brethren,.... It seems that though the mother of Abimelech lived at Shechem, he was taken and brought up in his father's house at Ophrah, where he was when he died; and from hence he came to Shechem, to pay a visit to his uncles there; whether his mother was now living, is not certain:

and communed with them; about the death of his father, the state of his family, and the government of Israel:

and with all the family of the house of his mother's father; that descended from his grandfather, the several branches of them, and of the family, the heads of them at least:

saying, as follows.

Gill: Jdg 9:2

Speak, I pray you, in the ears of all the men of Shechem,.... Which, though the Targum calls the inhabitants of the place, Ben Melech better interprets it the lords of Shechem, as the phrase will bear to be rendered; for it is more likely he would have this first whispered and suggested to the principal men of the city, before the common people were acquainted with it, and indeed in order to use their influence with them:

whether is better for you, either that all the sons of Jerubbaal, which are seventy persons, reign over you, or that one reign over you? intimating thereby, that though Gideon his father had refused the regal government when offered him, it was but reasonable that his sons, or some one of them, should be tried, whether it would be acceptable to them; nay, he would insinuate, that the sons of Gideon, who were seventy in number, were either contending with one another about it, or contriving to divide the government among them, and therefore desired it might be moved to consideration, whether it would not be more eligible to fix upon some one person to be their ruler, than to be under the government of seventy; or, in other words, whether it was not better to have one king than seventy kings; but in reality there was no necessity for any consultation about this matter, the sons of judges never succeeded their fathers in government; nor does it appear that any of Gideon's sons had any thought about it, nor any desire to be made kings, as appears from Jotham's parable; and this was only a wicked insinuation of this man's, with an ambitious view of getting the kingdom to himself, as follows:

remember also that I am your bone and your flesh; was of the same tribe and city with them, born among them, his mother always living with them, and he having now many near relations by his mother's side that dwelt there; and therefore while they had this affair of government under consideration, he would have them think of him to be their king, which would be to their honour, and to their advantage, to have one so nearly related to them on the throne, from whom they might expect many favours.

Gill: Jdg 9:3

And his mother's brethren spake of him in the ears of the men of Shechem all these words,.... Got them together in some certain place, and laid before them all that Abimelech had suggested to them, and spake in his favour to them:

and their hearts inclined to follow Abimelech, for they said, he is our brother; being fond of kingly government, as the Israelites generally were, it seemed most agreeable to them to have one king over them, and none more acceptable than one so nearly related to them, who they doubted not, from his alliance to them, would be ready to oblige them on all occasions.

Gill: Jdg 9:4

And they gave him seventy pieces of silver out of the house of Baalbirith,.... The temple of their idol; of this name See Gill on Jdg 8:33, out of the money which had been dedicated to his service by freewill offering, or out of a bank which they deposited there for greater safety, and perhaps out of a superstitious notion of its being more prosperous and successful: of what value these pieces were is not certain; by pieces of silver, commonly shekels are meant; but these are thought to be of too little value to be given to a man to raise an army with, or carry on a scheme to advance himself to the throne; and talents are judged to be too large a sum for such a city to contribute out of a temple of theirs, and that but lately built, as it must be since the death of Gideon; they are therefore thought to be pounds, as the Vulgate Latin version renders it; however, in the number of them there seems to be some reference to the number of Gideon's sons, who were to be destroyed by bribing men with this sum, which was the scheme concerted between Abimelech and the men of Shechem:

wherewith Abimelech hired vain and light persons, which followed him; perhaps seventy of them, giving to each a piece or pound of silver; these were a base scoundrel sort of people, that lived in an idle scandalous manner, a sort of freebooters, that lived upon what they could lay hold on in a way of force and rapine; men of light heads and empty brains, and whose pockets were as light and empty as their heads, and fit to engage in any enterprise, though ever so barbarous, for the sake of a little money.

Gill: Jdg 9:5

And he went to his father's house at Ophrah,.... Which, according to Bunting ^a, was ten miles from Shechem:

and slew his brethren the sons of Jerubbaal, being seventy persons, upon one stone: in which he was assisted by the ruffians he had hired with seventy pieces of silver; these were laid one after another upon one and the same stone, as being convenient for the execution of them; or as serving as an altar on which they were sacrificed to Baal, out of whose temple the money was taken to hire the executioners with. They are said to be seventy that were slain, though one escaped, the round number being given, as in many other instances, as in Gen 46:27,

notwithstanding, yet Jotham the youngest son of Jerubbaal was left; or remained alive, not out of compassion to his youth, but because he could not be found:

for he hid himself; for no doubt Abimelech, and his crew, were most forward to lay hold of the eldest, and sacrifice them first, as being most in his way; this gave Jotham the youngest not only notice of their design, but an opportunity of providing for his safety, or however his friends; for it may be rendered, as in some versions, "he was hidden" ^b, that is, by others.

Gill: Jdg 9:6

And all the men of Shechem gathered together,.... Upon the return of Abimelech, after he with his banditti had committed the execrable murder of his brethren:

and all the house of Millo; which was either the men of a place near to Shechem, or of his brother's family, or of some grand leading family in Shechem; or it may mean the town hall, where the principal inhabitants met in full house, as Millo signifies, on this occasion:

and went and made Abimelech king; which was a most bold and daring action; being done without asking counsel of God, without which no king was to be set over Israel, and by a single city, without the knowledge, advice, and consent of the body of the people of Israel: by the plain of the pillar that was in Shechem; the place where they met together, and did this business in voting Abimelech to be king, was near a place where a pillar was set in Shechem; or by the oak of the pillar in Shechem, and so may mean the stone under an oak, which Joshua placed there as a testimony between God and the people, Jos 24:25 and here, in the same place where Joshua convened the people of Israel, and made his last speech to them, was this business done.

Gill: Jdg 9:7

And when they told it to Jotham,.... Or when it was told him that Abimelech was made king in Shechem by some of his friends:

he went and stood in the top of Mount Gerizim; a mount near Shechem; it hung over the city, as Josephus says ^c, and so a very proper place to stand on and deliver a speech from it to the inhabitants of it; who, as the same writer says, were now keeping a festival, on what account he says not, perhaps to Baalberith their idol: over against this mountain was another, called Ebal, and between them a valley; and very likely they were assembled in this valley, where the children of Israel stood when the blessings were delivered from Gerizim, and the curses from Ebal; and if so, Jotham might be heard very well by the Shechemites:

and he lifted up his voice, and cried; that he might be heard by them:

and said unto them, hearken unto me, ye men of Shechem, that God may hearken unto you; which was a very solemn manner of address to them, tending to excite attention, as having somewhat of importance to say to them, and suggesting, that if they did not hearken to him, God would not hearken to them when they cried to him, and therefore it behoved them to attend: it is an adjuration of them to hearken to him, or a wish that God would not hearken to them if they were inattentive to him.

Gill: Jdg 9:8

The trees went forth on a time to anoint a king over them,.... This is an apologue or fable, and a very fine and beautiful one; it is fitly expressed to answer the design, and the most ancient of the kind, being made seven hundred years before the times of Aesop, so famous for his fables, and exceeds anything written by him. By the trees are meant the people of Israel in general, and the Shechemites in particular, who had been for some time very desirous of a king, but could not persuade any of their great and good men to accept of that office:

and they said unto the olive tree, reign thou over us; a fit emblem of a good man, endowed with excellent virtues and qualifications for good, as David king of Israel, who is compared to such a tree, Psa 52:8, Jarchi applies this to Othniel the first judge; but it may be better applied to Gideon, an excellent good man, full of fruits of righteousness, and eminently useful, and to whom kingly government was offered, and was refused by him; and the men of Shechem could scarcely fail of thinking of him, and applying it to him, as Jotham was delivering his fable.

Gill: Jdg 9:9

But the olive tree said unto them,.... In reply to the request of the trees:

should I leave my fatness, wherewith by me they honour God and man; by "fatness" oil is meant, pressed out of the fruit of the olive tree, and which was much made use of both in the burning of the lamps in the tabernacle, and in many sacrifices, as the meat offerings and others, whereby God was honoured; and it was also made use of in the investiture of the greatest personages with the highest offices among men, as kings, priests, and prophets, as well as eaten with pleasure and delight by all sorts of men, and even by the greatest, and so men are honoured by it:

and go to be promoted over the trees; desert so useful a station, in which it was planted and fixed, to move to and fro, as the word signifies, and reign over trees; suggesting that it was unreasonable, at least not eligible to a good man to desert a private station in life, to which he was called of God, and in which he acted with honour and usefulness to others, and take upon him a public office, attended with much care and trouble, and with neglect of private affairs, and with the loss of much personal peace and comfort.

Gill: Jdg 9:10

And the trees said to the fig tree,.... Another useful and fruit bearing tree, and to which also good men are sometimes compared, see Son 2:13,

come thou, and reign over us: which Jarchi applies to Deborah, but may be better applied to one of Gideon's sons, who, though they had not a personal offer of kingly government themselves, yet it was made to them through their father, and refused, as for himself, so for them; and had it been offered to them, they would have rejected it, as Jotham seems to intimate by this parable.

Gill: Jdg 9:11

And the fig tree said unto them,.... Rejecting the offer made:

should I forsake my sweetness and my good fruit; for such the fruit of the fig tree is, sweet and good: so Julian ^d the emperor shows from various authors, Aristophanes, Herodotus, and Homer, that nothing is sweeter than figs, excepting honey, and that no kind of fruit is better, and, where they are, no good is wanting:

and go to be promoted over the trees? the same is designed by this as the former.

Gill: Jdg 9:12

Then said the trees unto the vine,.... Another emblem of good and useful men; and it may be observed, that Jotham takes no notice of any trees but fruitful ones till he comes to the bramble, and them only such as were well known, and of the greatest use, in the land of Judea, as olives, figs, and vines, see Deu 8:8.

come thou, and reign over us; this Jarchi applies to Gideon; but since there are three sorts of trees brought into the fable, and when the kingdom was offered to Gideon, it was proposed to him, and to his son, and his son's son, and refused, some reference may be had unto it in this apologue. Abarbinel thinks three sorts of men are intended as proper persons for rule and government, as honourable ones, such as are wealthy and rich, and also of good behaviour to God and man, as Gideon's sons were; but Abimelech was all the reverse.

Gill: Jdg 9:13

And the vine said unto them,.... By way of denial and refusal, as the other two:

shall I leave my wine, which cheereth God and man; which being used in the drink offerings was acceptable to God, and of a sweet savour to him, Num 15:7 and being drank by than, revives, refreshes, and makes glad, when before sorrowful, drooping, faint, and weary, Psa 104:15 though some by Elohim, rendered God, understand great personages, as men of quality, magistrates, &c. and by man the common people, and so in Jdg 9:9.

and go to be promoted over the trees? all speak the same language, being of the same sentiment.

Gill: Jdg 9:14

Then said all the trees unto the bramble,.... Perceiving they could not prevail upon any of the useful and fruitful trees to take the government of them, they unite in a request to a bramble, scarce to be called a tree, and however a very barren and fruitless one, yea, hurtful and distressing:

come thou, and reign over us; this respects Abimelech, and describes him as a mean person, the son of a concubine, as having no goodness in him, not any good qualifications to recommend him to government, but all the reverse, cruel, tyrannical, and oppressive; and this exposes the folly of the Shechemites, and their eagerness to have a king at any rate, though ever so mean and despicable, useless and pernicious.

Gill: Jdg 9:15

And the bramble said unto the trees,.... Accepting of their offer at once:

if ye in trust anoint me king over you; suspecting they were not hearty and cordial in their choice and call to the kingly authority over them:

then come and put your trust in my shadow; promising protection to them as his subjects, requiring their confidence in him, and boasting of the good they should receive from him, as is common with wicked princes at their first entering on their office; but, alas! what shadow or protection can there be in a bramble? if a man attempts: to put himself under it for shelter, he will find it will be of no use to him, but harmful, since, the nearer and closer he comes to it, the more he will be scratched and torn by it:

and if not, let fire come out of the bramble, and devour the cedars of Lebanon; signifying, that if they did not heartily submit to his government, and put confidence in him, and prove faithful to him, they should smart for it, and feel his wrath and vengeance, even the greatest men among them, comparable to the cedars of Lebanon; for thorns and brambles catching fire, as they easily do, or fire being put to them, as weak as they are, and placed under the tallest and strongest cedars, will soon fetch them down to the ground; and the words of the bramble, or Abimelech, proved true to the Shechemites, he is made to speak in this parable.

Gill: Jdg 9:16

Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king,.... If they had done this conscientiously, and in the uprightness of their hearts, to take such a base man, and a murderer, and make him their king, which Jotham doubted, and put it in this manner to them, that they might consider of it themselves:

if ye have dealt well with Jerubbaal, and his house; if they could think so, which surely they could not, when they reflected upon the murder of his family they had consented to:

and have done unto him according to the deserving of his hands; to his memory, and to his family, according to the merit of his works which he had performed on their account, next mentioned.

Gill: Jdg 9:17

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.

Gill: Jdg 9:18

And ye are risen up against my father's house this day,.... Which was an instance of great ingratitude in them, after such services done for them, and favours received by them:

and have slain his sons, seventy persons on one stone; excepting one, himself, and he was intentionally slain, their design was to cut off everyone; and all being slain but one, the round number is given, and this being so large, is the rather observed; and though Abimelech committed the fact, the men of Shechem were accessory to it, they gave him money, with which he hired men to assist him in it, see Jdg 9:20 and it is very probable they were privy to his intention, and encouraged him to it; and certain it is they showed their approbation of it, by making Abimelech king after it, and therefore they are justly charged with it:

and have made Abimelech, the son of his handmaid, king over the men of Shechem; which was both to the disgrace of Gideon, and his family, and of themselves too, that a base son of his should be made their king; when it would have been more to the credit of Gideon, and his family, that he had lived in obscurity, and had not been known as a son of his; and this was to the reproach of the men of Shechem, and especially to the princes thereof; for, by the men of Shechem are meant the lords, and great men thereof, as Kimchi observes; and great contempt is cast on Abimelech himself, who is here represented as making a very poor figure, being by extraction the son of an handmaid, and king only over the men of Shechem; and who made him so for no other reason but this:

because he is your brother; not because he had any right to the kingdom, or had any qualification for it, but because his mother lived among them, and her family belonged to them, and so he was related to many of them, and they hoped on that account to have preferment and favours from him.

Gill: Jdg 9:19

If ye then have dealt truly and sincerely with Jerubbaal and his house this day,.... If they could in their consciences think and believe they had done well, and acted the faithful and upright part by him and his family, which he left with them to consider of:

then rejoice ye in Abimelech, and let him also rejoice in you; may you be happy in him as a king, and he be happy in you as his subjects, and live peaceably and comfortably together; and this he suggests as a test of their former conduct, that should this alliance between Abimelech and them be attended with happiness, which he could not believe would be the case, then it would seem that they had done a right part by Gideon and his family; but if they should be unhappy together, as he supposed they would, then it would be clear that they had acted a base and disingenuous part by his father's family.

Gill: Jdg 9:20

But if not,.... If it appeared that they had not acted uprightly and sincerely in this matter:

let fire come out of Abimelech, and devour the men of Shechem, and the house of Millo; let wrath, rage, and fury, break out from Abimelech like fire, and issue in the destruction of those that made him king, both those of Shechem and of Millo:

and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech; let them be incensed against Abimelech, and seek his ruin, and procure it: the sense is, that he wishes that strife, contention, and quarrels, might arise among them, and they mutually destroy each other; the words are imprecative of evil upon them both, and which had its exact fulfilment.

Gill: Jdg 9:21

And Jotham ran away, and fled,.... Having delivered his fable, and the application of it, he made his escape, having the advantage of being on the top of a mountain, at some distance from the people, and perhaps they might not be inclined to do him any harm:

and went to Beer; which some take to be the same with Baalathbeer in the tribe of Simeon, Jos 19:8 Jerom ^f says, the village Bera, whither Jotham fled, is eight miles from Eleutheropolis to the north; but Mr. Maundrell ^g, who was in those parts in 1697, gives us a better account of it; and, according to him, it is about two hours and a half's travel from Bethel to it, and three hours and one third from it to Jerusalem; Beer, he says, enjoys a very pleasant situation, on an easy declivity, fronting southward; at the bottom of the hill it has a plentiful fountain of excellent water, from which it had its name:

and dwelt there for fear of Abimelech his brother; how long he dwelt there is not certain, and we hear no more of him after this, Josephus says ^h he lay hid in the mountains three years for fear of Abimelech, which perhaps he concluded from Abimelech's reigning three years, as follows.

Gill: Jdg 9:22

When Abimelech had reigned three years over Israel. The people in general consenting to what the men of Shechem had done, at least not opposing it, all being desirous of a king, and therefore put up with a mean person, rather than have none; though it is amazing they should, and that they had not rose up as one man against Abimelech, and avenged the blood of the sons of Gideon, who had been so useful and serviceable to them; it is indeed said that he reigned over all Israel, and his reign, such as it was, was very short, as is often the case with wicked princes.

Gill: Jdg 9:23

Then God sent an evil spirit between Abimelech and the men of Shechem,.... Permitted, yea, gave a commission to Satan, the evil spirit, to go among them, who stirred up suspicions, jealousies, hatred, and ill will to one another, and sowed the seeds of discord and contention among them; or God gave them up to their own hearts' lusts, to think ill of one another, grow jealous, and meditate revenge:

and the men of Shechem dealt treacherously with Abimelech; did not openly declare their minds, but secretly conspired against him, and privately consulted ways to find means to get rid of him, and shake off his government.

Gill: Jdg 9:24

That the cruelty done to the seventy sons of Jerubbaal might come,.... That vengeance might come on the authors of it; so things were ordered in Providence that this might come to pass:

and their blood be laid upon Abimelech their brother, which slew them; be charged to his account, and he suffer for shedding it:

and upon the men of Shechem which aided him in killing of his brethren; by giving him money to hire men to go with him to do it, and perhaps by words encouraging the assassins, and who might be of the city of Shechem.

Gill: Jdg 9:25

And the men of Shechem set liers in wait for him in the top of the mountains,.... Of Ebal and Gerizim, which were near Shechem, by the way of which he passed when he came to that city, and these they set there, either to slay him, or to seize his person, and bring him to them:

and they robbed all that came along that way by them; that belonged to Abimelech and others also; and this they did to show their contempt of his government, and that they were no longer under it, and every man did what was right in his own eyes, as if they had no governor over them; though some think this was done to draw him thither to secure his subjects from such rapine and violence, that they might have an opportunity to lay hold upon him, or this they did on purpose to begin a civil war:

and it was told Abimelech; that they lay in wait for him, and so he kept himself from them.

Gill: Jdg 9:26

And Gaal the son or Ebed came with his brethren, and went over to Shechem,.... Who this Gaal was, and who his brethren, and from whence he came, and the place he went over, are all uncertain. Jarchi thinks he was a Gentile, and it looks, by some speeches of his afterwards, as if he was a descendant of Hamor, prince of Shechem, in the times of Jacob, who, since the expulsion of the Canaanites, his family had retired to some distant parts; but hearing of a difference between Abimelech and the Shechemites, Gaal, with some of the family, came over, perhaps over Jordan, to make what advantage he could of it:

and the men of Shechem put their confidence in him; freely told him their mind, the ill opinion they had of Abimelech, and what was their design against him; and he assuring them he would take their part, and defend them to the uttermost, they depended on him, and therefore very securely went about their business in the fields, as follows.

Gill: Jdg 9:27

Before they kept within the city, and durst not stir out to gather in the vintage, the time being come, for fear of the troops of Abimelech; for their lying in wait for him, and the robberies committed being made known to him, he had prepared to raise some forces, and attack them, of which they had had information; but now being encouraged with the protection of Gaal, they ventured out to gather their grapes in their vineyards without fear:

and trode the grapes, and made merry: sung songs and danced, as was usual at the ingathering of the fruits of the earth, and treading the winepress, Isa 16:10 though Abendana thinks this joy and merriment were made to their idol, to whom they gave the praise of their vintage, they should have done to the true God, and what follows may seem to confirm it:

and they went into the house of their god; the temple of Baalberith, Jdg 9:5.

and did eat and drink; in their idol temple, as was the manner of idolaters to do, bringing their firstfruits to rejoice, and make glad with:

and cursed Abimelech; wished they had never seen him and known him, hoped they should be rid of him in a little time, and that he would meet with his deserved disgrace and punishment; and this they did in that very temple from whence they had taken money to assist him in making way for his government of them; so fickle and changeable were they.

Gill: Jdg 9:28

And Gaal the son of Ebed said,.... As they were then making merry, drinking and carousing:

who is Abimelech, and who is Shechem, that we should serve him? who is this Abimelech the Shechemite? or who is he more than Shechem, the old prince of this place, long ago dispossessed of it? the one is no better than the other, nor has a better title to rule and government than the other, that we should serve him; nay, of the two, the descendants of the old Shechem have the best title:

is not he the son of Jerubbaal? that pleaded against Baal, and threw down his altar, the god you now serve:

and Zebul his officer? has he not set him over you? not content to rule you himself, he has set up another as an officer over you under him, and thus you are like to be governed in a tyrannical manner, and oppressed:

serve the men of Hamor--for why should we serve him? that is, rather serve them than him; which was speaking very contemptuously of his government, preferring the descendants of Hamor, the old Canaanitish prince, that ruled in this place, to Abimelech; and if Gaal was a descendant of his, he spoke in good earnest, and thought this a proper opportunity to get the government of the city restored to him and his family, since their old religion and idolatry were established among them; and if they had received the one, why not the other?

Gill: Jdg 9:29

And would to God this people were under my hand,.... Or government, that I were but the ruler of their city, and general of their forces:

then would I remove Abimelech; from his kingly office, and rid Shechem of him, and all the country round about, and indeed remove him out of the world:

and he said to Abimelech; as if he was present, in a hectoring and blustering manner; or he said what follows to his officer under him, that represented him; or he sent a messenger to him, saying:

increase thine army, and come out; bidding him defiance, challenging him to come into the open field and fight him, and bring as many forces along with him as he could or would, not doubting but he should be a match for him; and the men of Shechem would see they had nothing to fear from him, having such a man as Gaal at the head of them; this he said to engage the Shechemites to make him their ruler.

Gill: Jdg 9:30

And when Zebul the ruler of the city,.... Whom Abimelech had placed there under him: heard

the words of Gaal the son of Ebed, his anger was kindled; because he spoke slightly of him, and wished to have his place; perhaps before Zebul was inclined to be on the side of the Shechemites against Abimelech, or at least dissembled that he was; but now, being incensed at the words of Gaal, determined to take the side of Abimelech, and let him know how things were carrying on against him.

Gill: Jdg 9:31

And he sent messengers unto Abimelech privily,.... In a secret manner, unknown to Gaal and the men of Shechem; or "craftily", as Jarchi and Kimchi interpret it, still dissembling, notwithstanding his anger, to be in the interest of Gaal, and the men of Shechem, as appears indeed afterwards by a show of friendliness with Gaal, Jdg 9:36 though, according to Joseph Kimchi and Ben Gersom, Thormah is the name of the place where Abimelech was, the same with Arumah, Jdg 9:41 and the sense is, that he sent messengers to Abimelech at Thormah or Arumah:

saying, Gaal the son of Ebal, and his brethren, be come to Shechem; a family that Abimelech well knew, and if they were of the race of the old Canaanites, he would easily perceive their design:

and, behold, they fortify the city against thee; by repairing its fortifications, or adding new works; or "besiege" ⁱ it, which, as that is done by placing an army around it without, that none can come out of it, so by setting a watch within, and upon the walls, and at the gates of it, that none can come in, which is here meant; though some interpret it of their design to besiege the city Thormah, where Abimelech was, of which he gives him notice; or rather they set the city against thee, make the inhabitants thine enemies.

Gill: Jdg 9:32

Now therefore up by night,.... The night following, that no time might be lost:

and the people that is with thee; the troops he had with him; not only such he had for his own guards, but what he had been raising, having intelligence before this of the revolt of the Shechemites from him:

and lie in wait in the fields; he thought it most advisable for him to march with the forces he had, from the place where he was in the night, and less liable to be discovered, and remain in the fields of Shechem till morning, and then come upon Shechemites before they were aware, and surprise them.

Gill: Jdg 9:33

And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city,.... For being with his forces advanced near to it by a march in the night, he would be able by sunrising to attack the city before the inhabitants were up to defend it, and so surprise them:

and, behold, when he and the people that is with him come out against thee; that is, Gaul, and the men with him, as many as he upon a surprise can get together:

thou mayest do to them as thou shalt find occasion; as the situation of things would direct him, and he, in his wisdom, and according to his ability, and as opportunity offered, would see plainly what was fit and right to be done; Zebul did not pretend to advise him further, but left the rest to his discretion, as things should appear to him.

Gill: Jdg 9:34

And Abimelech rose up, and all the people that were with him, by night,.... According to the advice of Zebul:

and they laid wait against Shechem in four companies; he divided his army into four parts, which he placed on the four sides of the city, at some distance from it, to act as they should have opportunity, to find ways and means of getting into it on either quarter.

Gill: Jdg 9:35

And Gaul the son or Ebed went out,.... He rose up early that morning, being a man of vigilance and activity, and perhaps had some intelligence of the preparations of Abimelech, his design against the city, though he did not expect he was so near at hand:

and stood in the entering of the gate of the city; to see whether the guards were on their duty within, and whether he could observe any thing without, any approaching danger:

and Abimelech rose up, and the people that were with him, from lying in wait; came out of their ambush, and appeared just as Gaul was at the gate.

Gill: Jdg 9:36

And when Gaal saw the people, he said to Zebul,.... Who was up as early, and came to the gate of the city, to see how things went, and whether there was any appearance of Abimelech and his forces, and whether any opportunity offered to let him into the city; and it seems as if he came and stood by Gaul, and appeared friendly with him:

behold, there come people down from the tops of the mountains; the mountains of Ebal and Gerizim, which were near to Shechem:

and Zebul said unto him, thou seest the shadow of the mountains, as if they were men; either deriding him, as being just out of his bed, and his eyes scarce open, that he could not discern shadows from men; or rather as being of such a timorous spirit, that he was afraid of shadows; or else he said this, putting on an air of seriousness, as if he really believed this to be the case, on purpose to deceive him, and keep him from talking about them, while Abimelech and his men made further advances before Gaul could make any preparation to meet them.

Gill: Jdg 9:37

And Gaal spake again, and said,.... Looking towards the mountains, and taking another view of what he before saw, for further satisfaction:

see, there come people down by the middle of the land; either in the valley between the two mountains; or rather those he first saw on the top of the mountains were now come down about the middle of them, called in the Hebrew text the navel, from the prominence of the mountains thereabout, or because the navel is in the middle of the body, as this part of them was the middle on which he saw them. R. Isaiah interprets it, between the two cities:

and another company come along by the plain of Meonenim; of which we read nowhere else. Montanus renders it, "the oak of Meonenim"; or of the soothsayers; oaks being had in great esteem with idolaters for their oracles and divinations; and perhaps this was a place, whether an oak or, a plain, where such persons used to meet to make their divinations.

Gill: Jdg 9:38

Then said Zebul unto him,.... Not being able to put him off any longer, and willing to take the opportunity to upbraid him with what he had said:

where is now thy mouth, wherewith thou saidst, who is Abimelech, that we should serve him? darest thou say the same thou hast done, and utter the contemptuous language concerning Abimelech, asking who he was, that he should be served? Here he is, speak to his face; what are become of those boasts and brags, and great swelling words, what thou wouldest do if thou hadst the command of this city?

is not this the people thou hast despised? as small and insignificant, bidding Abimelech increase his army, and come out and fight:

go out, I pray thee, now, and fight with them; and show thyself to be a man of courage, and not a mere blusterer, a man that can use his sword as well as his tongue.

Gill: Jdg 9:39

And Gaal went out before the men of Shechem,.... At the head of them, to meet Abimelech, having gathered together as many, and put them in as good order, as he could, and the time would admit of:

and fought with Abimelech; without the city.

Gill: Jdg 9:40

And Abimelech chased him, and he fled before him,.... Abimelech got the better of him in the battle, and obliged him to give way, and he pursued him closely as he was fleeing:

and many were overthrown and wounded, even unto the entering of the gate; or, "they fell many wounded" ^k, or slain, as the Targum; that is, many were killed and wounded, as in the battle, so in the pursuit, and lay all the way to the entrance into the gate of the city, to which Gaal, and the men of Shechem, made for their safety, and got in.

Gill: Jdg 9:41

And Abimelech dwelt at Arumah,.... Called also Aarima as Jerom ^l says, and in his time called Remphtis; it seems to be not far off from Shechem, he returned to the place where he was before, see Jdg 9:31 contenting himself with the advantage he had got, and waiting when another opportunity would offer, which quickly did, to be revenged on the Shechemites:

and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem; there seems to have been two parties in Shechem before, one that hated Abimelech, and another more friendly to his interest; by which means Zebul his officer kept his post, and Gaal could not get the government into his hand; and now by the loss in the late battle, who were Abimelech's sworn enemies, and the disgrace Gaal fell into by being beaten, Zebul was able, so far able to carry his point, as to drive Gaul and his brethren out of the city; though he had not strength to put him to death, or to seize him and deliver him into the hands of Abimelech.

Gill: Jdg 9:42

And it came to pass on the morrow,.... The day after the battle:

that the people went out into the field; some think to fight, and try the event of another battle, in order to be freed from Abimelech, but that seems not so likely: rather to finish their vintage, as Josephus ^l, or to till their ground, to plough and sow, which quickly came on after the vintage was ended; find this they might do the more securely, since Abimelech had withdrawn himself and his forces to his place of habitation, and so concluded he would not soon at least return to them; and the rather they might think he would be more easy, with then, since Gaal was thrust out from among them:

and they told Abimelech; or it was told Abimelech, that the people came out into the field, and so an opportunity offered to him to come and cut them off, as they were at their business unarmed.

Gill: Jdg 9:43

And he took the people,.... That is, the forces he had with him at Arumah:

and divided them into three companies: each having a separate leader, and the command of one of them he had himself:

and laid wait in the field; in the field of Shechem, one company in one part, and one in another part of the field:

and looked, and, behold, the people were come forth out of the city; he watched them when they did:

and he rose up against them, and smote them; the companies rose up out of their ambush, in different parts, and killed them.

Gill: Jdg 9:44

And Abimelech, and the company that was with him,.... Which he had the particular command of; or "the heads" ^m, for in the company with him, as Kimchi observes, were great men; and so the Septuagint renders it, the princes that were with him:

rushed forward, and stood in the entering of the gate of the city; to prevent the people that were in the field getting into it, and any from coming out of it to their relief:

and the two other companies ran upon all the people that were in the fields, and slew them; so that by this means none escaped.

Gill: Jdg 9:45

And Abimelech fought against the city all that day,.... By throwing stones or arrows into it:

and he took the city; it was surrendered to him, not being able to stand out against his forces:

and slew the people that was therein; all but those that were of his own family and his friends; all that had taken up arms against him, or had shown their dislike of his government, and were his enemies:

and beat down the city; the houses in it, and walls of it, though it was his native place:

and sowed it with salt; not to make it barren, for he would rather then have sowed the field, though this would not have had any effect of that kind, for any time at least; but to show his detestation of it, because of the ill usage he had met with, and as a token of its perpetual destruction, to which he devoted it, determining that if it was in his power it should never be rebuilt; but it was hereafter, and became again a very flourishing city in Jeroboam's time. Thus the Emperor Frederic Barbarossa, in the year 1162, when he took Milan, not only ploughed it up, but sowed it with salt; and in memory of it there is a street in it, now called "la contrada della Sala" ⁿ: besides, Abimelech did this to deter other cities from rebelling against him; for if he so used his own city, more severely, if possible, would he use others.

Gill: Jdg 9:46

And when all the men of the tower of Shechem heard that,.... That the city of Shechem was taken, the inhabitants of it slain, the city beaten down, and sowed with salt; by which it appears that this tower was not within the city, for then the men of it would have seen what was done, and not be said only to hear it; though it was not far from it, and possessed by Shechemites, and whither some of the principal inhabitants had now fled for safety; perhaps it is the same with the house of Millo, and so that part of Jotham's curse, which respected that, had now its accomplishment, otherwise no account is given of it:

they entered into an hold of the house of the god Berith; not thinking themselves safe enough in the tower, they betook themselves to the temple of Baalberith their god, see Jdg 9:4 which was a strong fortified place, as temples often were; or however had a strong hold belonging to it, and hither they fled, either because of the greater strength of the place, or because of the sanctity of it, and imagining Abimelech would not destroy it on that account; and the rather, because of the supply he had from it, which enabled him to raise himself to the government of Israel.

Gill: Jdg 9:47

And it was told Abimelech,.... Who had his spies about, and particularly to observe the motions of the men in this tower:

that all the men of the tower of Shechem were gathered together; in the hold of the temple of Baalberith.

Gill: Jdg 9:48

And Abimelech got him up to Mount Zalmon,.... A mountain near Shechem, and thought to be the same with Salmon in Psa 68:14 which seems to have had its name from the shade of the trees which grew upon it:

he and all the people that were with him; his whole army:

and Abimelech took an axe in his hand, and cut down a bough from the trees; which grew upon Mount Zalmon:

and took it, and laid it on his shoulders; and carried it along with him:

and said unto the people that were with him, what ye have seen me do, make haste, and do as I have done; take an axe, and every man cut down a bough with all possible haste, and lay it on his shoulder.

Gill: Jdg 9:49

And all the people likewise cut down every man his bough, and followed Abimelech,.... With their boughs on their shoulders, so that they were men that seemed to be as trees walking:

and put them to the hold, and set the hold on fire upon them; upon the men in it, or with them, the boughs of trees; it is probable the hold was made of wood, and so could the more easily be set on fire. Jarchi says it was a wood or forest, where they bent the trees, and divided them round about, and made a fence of them; but they would scarcely have left the tower for such a shelter:

so that all the men of the tower of Shechem died also; fire being put to the hold, and they burnt in it; the Vulgate Latin version adds, with fire and smoke; for they being boughs of trees just cut down, with which they set fire to the hold, they would not burn easily and clearly, but make a prodigious smoke, with which many might be suffocated, as others burnt with fire; and it is unaccountable that Josephus ^o should say that faggots of dry wood were taken, and with them fire set to the hold, when the text is so express for it that they were boughs of green trees just cut off:

about a thousand men and women; but the above historian makes them to be many more; he says the men were about 1500, and the rest a great multitude; this literally fulfilled Jotham's curse.

Gill: Jdg 9:50

Then went Abimelech to Thebez,.... Which, according to Ben Gersom, had rebelled against him; it was near to Shechem. Adrichomius says ^p, the ruins, where he thinks stood the city of Thebez, were but one furlong from Neapolis or Shechem, where, to the left of Jacob's well, were to be seen ruins of a large town, marble stones, whole pillars, and other signs of large palaces, and the soil wonderfully fruitful; and Jerome says ^q, that in his time there was a village called Thebes, on the borders of Neapolis or Shechem, as you go to Scythopolis, thirteen miles from it. It must be near Shechem, inhabited by Shechemites, to fulfil Jotham's curse, Jdg 9:20.

and encamped against Thebez, and took it: it seems not to have held out long, being deserted by its inhabitants, who fled to the tower, as follows.

Gill: Jdg 9:51

But there was a strong tower within the city,.... The tower of Shechem was without the city, but this within, as towers generally are:

and hither fled all the men and women, and all they of the city; men, women, and children, man and maid servants, all the inhabitants of the city; the tower being a large place, having not only many rooms in it, but perhaps a large area in the midst of it, as well as it had battlements on the top of it:

and shut it to them; the gates of it, and which no doubt they strongly barred and bolted, to keep out the enemy:

and gat them up to the top of the tower; to observe the motions of Abimelech, and annoy him as much as they could with what they carried with them, as stones, and the like.

Gill: Jdg 9:52

And Abimelech came unto the tower,.... With his army to besiege it:

and fought against it; using all the methods he could to oblige those in it to surrender:

and went hard unto the door of the tower to burn it with fire; in order to get entrance into it; and perhaps the tower was built of stone, so that no other part could be set fire to; and to do this he drew near to the door himself, for nothing more is meant by the phrase, "went hard", than drawing near in his own person to the door; hazarding his life in the enterprise, being so bent upon it, thinking to do by this tower what he had done to the hold of the temple of Baalberith.

Gill: Jdg 9:53

And a certain woman cast a piece of a millstone,.... Of the upper millstone, as the word signifies, which is observed by Jarchi and other Jewish commentators; this with other stones being carried up to the top of the tower, to do what execution they could with them: and a woman observing Abimelech making up to the door of the tower, took up this piece of millstone, and threw it down

upon Abimelech's head, and all to break his skull; she did it with that view, though it may as well be rendered, or "she", or "it broke his skull" ^r; it made a fracture in it, which was mortal. Abendana observes, and so others, that that was measure for measure, a righteous retaliation, that as he had slain seventy of his brethren on one stone, he should die by means of a stone.

Gill: Jdg 9:54

Then he called hastily to the young man his armourbearer,.... Perceiving it was a mortal blow that was given him, and he should soon expire; and that the cast of the stone was by the hand of a woman, and therefore he was in haste to have the young man come to him:

and said unto him, draw thy sword and slay me, that men say not of me, a woman slew him; it being reckoned very ignominious and reproachful to die by the hand of a woman, and especially any great personage, as a king or general of an army ^s; to avoid this, he chose rather to be guilty of suicide, or of what cannot well be excused from it, and so died by suicide; which, added to all his other sins, he seemed to have no sense of, or repentance for; and the method he took to conceal the shame of his death served the more to spread it; for this circumstance of his death could not be given without the reason of it, and which was remembered and related punctually near two hundred years afterwards, 2Sa 11:21.

Gill: Jdg 9:55

And when the men of Israel saw that Abimelech was dead,.... That is, those that were with him, the men of his army, who were all Israelites:

they departed every man to his place; disbanded themselves, and went everyone to their own home, and so the inhabitants of Thebez escaped the vengeance of Abimelech.

Gill: Jdg 9:56

Thus God rendered the wickedness of Abimelech which he did unto his father,.... To the disgrace of his father's character, and to the hurt of his father's family:

in slaying his seventy brethren; excepting one, which was a piece of unheard of wickedness, attended with most sad aggravations; the shedding such blood required blood to be shed again, and it was righteous judgment God rendered to him; this, and the following verse contain the remarks made upon this history by the writer of it, who, as we have seen, in all probability, was the Prophet Samuel.

Gill: Jdg 9:57

And all the evil of the men of Shechem,.... In aiding Abimelech to slay his brethren, and in making him king after so foul a fact committed:

did God render upon their heads; by suffering Abimelech to beat down their city, and destroy the inhabitants of it, and by burning the hold in which the men of the tower of Shechem were, and them in it:

and upon them came the curse of Jotham the son of Jerubbaal; both upon Abimelech, and the men of Shechem, they being destroyed by one another, as Jotham imprecated they might, and foretold they would, see Jdg 9:20.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 9:1

¹ tn Heb “brothers.”

² tn Heb “to all the extended family of the house of the father of his mother.”

NET Notes: Jdg 9:2

¹ tn Heb “Speak into the ears of.”

² tn Heb “What good is it to you?”

³ tn Heb “your bone and your flesh.”

NET Notes: Jdg 9:3

¹ tn Heb “brothers.”

² tn Heb “into the ears of.”

³ tn Heb “and all these words.”

⁴ tn Heb “Their heart was inclined after Abimelech.”

⁵ tn Heb “our brother.”

NET Notes: Jdg 9:4

¹ tn Heb “empty and reckless.”

² tn Heb “and they followed him.”

NET Notes: Jdg 9:5

¹ tn Heb “his brothers.”

² tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.

³ tn Heb “remained.”

NET Notes: Jdg 9:6

¹ tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).

NET Notes: Jdg 9:7

¹ tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.

² tn Heb “He lifted his voice and called and said to them.”

NET Notes: Jdg 9:8

¹ tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”

² tn Heb “to anoint [with oil] over them a king.”

³ tn Or “Rule over us!”

NET Notes: Jdg 9:9

¹ tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.

NET Notes: Jdg 9:10

¹ tn Or “and rule over us!”

NET Notes: Jdg 9:11

¹ tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.

NET Notes: Jdg 9:12

¹ tn Or “and rule over us!”

NET Notes: Jdg 9:13

¹ tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.

NET Notes: Jdg 9:14

¹ tn Or “and rule over us!”

NET Notes: Jdg 9:15

¹ tn Heb “are about to anoint [with oil].”

² tn Heb “in my shade.”

³ tn Heb “If not.”

NET Notes: Jdg 9:16

¹ tn Heb “house.”

² tn Heb “if according to the deeds of his hands you have done to him.”

NET Notes: Jdg 9:17

¹ tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.

² tn Heb “hand.”

NET Notes: Jdg 9:18

¹ tn Heb “have risen up against.”

² tn Heb “house.”

³ tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.

⁴ tn Heb “your brother.”

NET Notes: Jdg 9:19

¹ tn Heb “house.”

² tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”

NET Notes: Jdg 9:21

¹ tn Heb “fled and ran away and went.”

² tn Heb “from before.”

³ tn Heb “his brother.”

NET Notes: Jdg 9:22

¹ tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).

sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).

NET Notes: Jdg 9:23

¹ tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”

² tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.

NET Notes: Jdg 9:24

¹ tn Heb “their brother.”

² tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”

NET Notes: Jdg 9:25

¹ tn Heb “set against him bandits.”

sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.

² tn Heb “on the tops of.”

³ tn Heb “It was told to Abimelech.”

NET Notes: Jdg 9:26

¹ sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.

² tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).

NET Notes: Jdg 9:27

¹ tn Heb “vineyards.”

² tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.

³ tn Heb “house.”

NET Notes: Jdg 9:28

¹ tn Heb “and Zebul his appointee.”

² tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.

NET Notes: Jdg 9:29

¹ tn Heb “people.”

² tn Heb “in my hand.”

sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.

³ tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”

⁴ tn Heb “Make numerous.”

⁵ tn The words “for battle” are interpretive.

NET Notes: Jdg 9:30

¹ tn Heb “his anger burned.”

NET Notes: Jdg 9:31

¹ tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.

² tn Heb “Look!”

³ tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.

⁴ tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).

NET Notes: Jdg 9:32

¹ tn Heb “arise.”

² tn Heb “you and the people who are with you.”

³ tn The words “outside the city” are supplied in the translation for clarification.

NET Notes: Jdg 9:33

¹ tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”

NET Notes: Jdg 9:34

¹ tn Heb “and all the people who were with him arose.”

² tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.

NET Notes: Jdg 9:36

¹ tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.

² tn Heb “the shadow on the hills you are seeing, like men.”

NET Notes: Jdg 9:37

¹ tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.

² tn Heb “head.”

³ tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.

NET Notes: Jdg 9:38

¹ tn Heb “is your mouth that says.”

² tn Heb “the people.”

³ tn Or “despised.”

NET Notes: Jdg 9:39

¹ tn Heb “So Gaal went out before the leaders of Shechem.”

NET Notes: Jdg 9:40

¹ tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.

² tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.

NET Notes: Jdg 9:41

¹ tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.

² tn Heb “drove…out from dwelling in Shechem.”

NET Notes: Jdg 9:42

¹ tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.

² tn Heb “And they told Abimelech.”

NET Notes: Jdg 9:43

¹ tn Heb “his people.”

² tn Heb “And he saw and, look, the people were coming out of the city.”

³ tn Heb “he arose against them and struck them.”

NET Notes: Jdg 9:44

¹ tn Or possibly, “the unit that was with him.”

² tn Heb “stood [at].”

NET Notes: Jdg 9:45

¹ tn Or “destroyed.”

² tn Heb “sowed it with salt.”

sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.

NET Notes: Jdg 9:46

¹ sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.

² tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.

³ sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.

NET Notes: Jdg 9:47

¹ tn Heb “and it was told to Abimelech.”

² tn Heb “were assembled.”

NET Notes: Jdg 9:48

¹ tn Heb “his people.”

² tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.

³ tn The Hebrew text has the plural here.

⁴ tn Heb “he lifted it and put [it].”

⁵ tn Heb “What you have seen me do, quickly do like me.”

NET Notes: Jdg 9:49

¹ tn The words “the branches” are supplied in the translation for clarification.

² tn Heb “they kindled over them the stronghold with fire.”

³ tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.

NET Notes: Jdg 9:50

¹ tn Or “went.”

² tn Heb “he camped near Thebez and captured it.”

NET Notes: Jdg 9:51

¹ tn Or “strong.”

² tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.

NET Notes: Jdg 9:53

¹ sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.

² tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.

NET Notes: Jdg 9:54

¹ tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.

² tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.

NET Notes: Jdg 9:55

¹ tn Heb “each to his own place.”

NET Notes: Jdg 9:56

¹ tn Heb “seventy brothers.”

NET Notes: Jdg 9:57

¹ tn Heb “came.”

Geneva Bible: Jdg 9:1

And Abimelech the son of Jerubbaal went to Shechem unto his ^{( a )} mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

^{( a )} To practice with his kinsfolk for attaining the kingdom.

Geneva Bible: Jdg 9:2

Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your ^{( b )} bone and your flesh.

^{( b )} Of your kindred by my mother's side.

Geneva Bible: Jdg 9:5

And he went unto his father's house at Ophrah, and ^{( c )} slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

^{( c )} Thus tyrants to establish their usurped power, spare not the innocent blood, (2Ki 10:7; 2Ch 21:4).

Geneva Bible: Jdg 9:6

And all the men of Shechem gathered together, and all the house of ^{( d )} Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.

^{( d )} Which was as the town house, or common hall, which he calls the tower of Shechem in (Jdg 9:49).

Geneva Bible: Jdg 9:8

^{( e )} The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.

^{( e )} By this parable he declares that those that are not ambitious, are most worthy of honour and that the ambitious abuse their honour both to their own destruction and others.

Geneva Bible: Jdg 9:15

And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let ^{( f )} fire come out of the bramble, and devour the cedars of Lebanon.

^{( f )} Abimelech will destroy the nobles of Shechem.

Geneva Bible: Jdg 9:19

If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] ^{( g )} rejoice ye in Abimelech, and let him also rejoice in you:

^{( g )} That he is your king, and you his subjects.

Geneva Bible: Jdg 9:23

Then God ^{( h )} sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

^{( h )} Because the people consented with the king in shedding innocent blood, therefore God destroys both one and the other.

Geneva Bible: Jdg 9:27

And they ^{( i )} went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.

^{( i )} Before they were afraid of Abimelech's power, and did not dare go out of the city.

Geneva Bible: Jdg 9:29

And would to God this people were under my hand! then would I remove Abimelech. And he said to ^{( k )} Abimelech, Increase thine army, and come out.

^{( k )} Braggingly, as though he had been present, or to his captain Zebul.

Geneva Bible: Jdg 9:36

And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the ^{( l )} shadow of the mountains as [if they were] men.

^{( l )} You are afraid of a shadow.

Geneva Bible: Jdg 9:39

And Gaal ^{( m )} went out before the men of Shechem, and fought with Abimelech.

^{( m )} As their captain.

Geneva Bible: Jdg 9:43

And he took the ^{( n )} people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.

^{( n )} Which were in his company.

Geneva Bible: Jdg 9:45

And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with ^{( o )} salt.

^{( o )} That it should be unfruitful and never serve to any use.

Geneva Bible: Jdg 9:46

And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god ^{( p )} Berith.

^{( p )} That is, of Baniberith, as (Jdg 8:33).

Geneva Bible: Jdg 9:49

And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem ^{( q )} died also, about a thousand men and women.

^{( q )} Meaning, that all were destroyed as well as those in the tower.

Geneva Bible: Jdg 9:54

Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man ^{( r )} thrust him through, and he died.

^{( r )} Thus God by such miserable death takes vengeance on tyrants even in this life.

Geneva Bible: Jdg 9:57

And all the evil of the men of Shechem did God render upon their heads: and upon them came the ^{( f )} curse of Jotham the son of Jerubbaal.

^{( f )} For making a tyrant their king.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 9:1-57

1 Abimelech by conspiracy with the Shechemites, and murder of his brethren, is made king.

7 Jotham by a parable rebukes them, and foretells their ruin.

22 Gaal conspires with the Shechemites against him.

30 Zebul reveals it.

34 Abimelech overcomes them, and sows the city with salt.

46 He burns the hold of the god Berith.

50 At Thebez he is slain by a piece of a millstone.

56 Jotham's curse if fulfilled.

MHCC: Jdg 9:1-6

The men of Shechem chose Abimelech king. God was not consulted whether they should have any king, much less who it should be. If parents could see what their children would do, and what they are to suffer, their joy in them often would be turned into sorrow: we may be thankful that we cannot know what shall happen. Above all, we should fear and watch against sin; for our evil conduct may produce fatal effects upon our families, after we are in our graves.

MHCC: Jdg 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.

MHCC: Jdg 9:22-29

Abimelech is seated in the throne his father refused. But how long does this glory last? Stay but three years, and see the bramble withered and burned. The prosperity of the wicked is short and fickle. The Shechemites are plagued by no other hand than Abimelech's. They raised him unjustly to the throne; they first feel the weight of his sceptre.

MHCC: Jdg 9:30-49

Abimelech intended to punish the Shechemites for slighting him now, but God punished them for their serving him formerly in the murder of Gideon's sons. When God uses men as instruments in his hand to do his work, he means one thing, and they another. That, which they hoped would have been for their welfare, proved a snare and a trap, as those will certainly find, who run to idols for shelter; such will prove a refuge of lies.

MHCC: Jdg 9:50-57

The Shechemites were ruined by Abimelech; now he is reckoned with, who was their leader in villany. Evil pursues sinners, and sometimes overtakes them, when not only at ease, but triumphant. Though wickedness may prosper a while, it will not prosper always. The history of mankind, if truly told, would greatly resemble that of this chapter. The records of what are called splendid events present to us such contests for power. Such scenes, though praised of men, fully explain the Scripture doctrine of the deceitfulness and desperate wickedness of the human heart, the force of men's lust, and the effect of Satan's influence. Lord, thou has given us thy word of truth and righteousness, O pour upon us thy spirit of purity, peace, and love, and write thy holy law in our hearts.

Matthew Henry: Jdg 9:1-6

We are here told by what arts Abimelech got into authority, and made himself great. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the name his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he has buried his father nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared no son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel as there was when his father was advanced; but his own ambition must be gratified, and its gratification is all he aims at. Now observe here,

I. How craftily he got his mother's relations into his interests. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last assembly there. If that city would but appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recommend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, Jdg 9:2, Jdg 9:3. He basely suggested that Gideon having left seventy sons, who made a good figure and had a good interest, they were designing to keep the power which their father had in their hands, and by a joint-influence to reign over Israel. "Now,"says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person,"Jdg 9:2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel (they were of their father's mind, that the Lord should reign over them, and they were not called of him), yet this he insinuates to pave the way to his own pretensions. Note, Those who design ill themselves are commonly most apt to suspect that others design ill. As for himself, he only puts them in mind of his relation to them ( verbum sapienti - A word to the wise is sufficient ) : Remember that I am your bone and your flesh. The plot took wonderfully. The magistrates of Shechem were pleased to think of their city being a royal city and the metropolis of Israel, and therefore they inclined to follow him; for they said, " He is our brother, and his advancement will be our advantage."2. How he got money from them to bear the charges of his pretensions (Jdg 9:4): They gave him seventy pieces of silver; it is not said what the value of these pieces was; so many shekels are less, and so many talents more, than we can well imagine; therefore it is supposed they were each a pound weight: but they gave this money out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or out of the offerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted. He hired into his service vain and light persons, the scum and scoundrels of the country, men of broken fortunes, giddy heads, and profligate lives; none but such would own him, and they were fittest to serve his purpose. Like leader like followers.

II. How cruelly he got his father's sons out of the way.

1. The first thing he did with the rabble he headed was to kill all his brethren at once, publicly and in cold blood, threescore and ten men, one only escaping, all slain upon one stone. See in this bloody tragedy, (1.) The power of ambition what beasts it will turn men into, how it will break through all the ties of natural affection and natural conscience, and sacrifice that which is most sacred, dear, and valuable, to its designs. Strange that ever it should enter into the heart of a man to be so very barbarous! (2.) The peril of honour and high birth. Their being the sons of so great a man as Gideon exposed them thus and made Abimelech jealous of them. We find just the same number of Ahab's sons slain together at Samaria, 2Ki 10:1, 2Ki 10:7. The grand seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let none then envy those of high extraction, or complain of their own meanness and obscurity. The lower the safer.

2. Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, Jdg 9:6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest or with their brethren of any other city or tribe, though it was designed that he should reign over Israel, Jdg 9:22. But, (1.) The Shechemites, as if they were the people and wisdom must die with them, did all; they aided and abetted him in the murder of his brethren (Jdg 9:24), and then they made him king. The men of Shechem (that is, the great men, the chief magistrates of the city), and the house of Millo (that is, the common-council, the full house or house of fulness, as the word signifies), those that met in their guildhall (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, 2Sa 5:9; 2Ki 12:20), these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ought to have done, he being one of their citizens, but to make him king. Pretium sceleris tulit hic diadema - His wickedness was rewarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood? (2.) The rest of the Israelites were so very sottish as to sit by unconcerned. They took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men who with their religion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite's concubine, and yet so wretchedly degenerate are they now as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude (Jdg 8:35): Neither showed they kindness to the house of Jerubbaal.

Matthew Henry: Jdg 9:7-21

We have here the only testimony that appears to have been borne against the wicked confederacy of Abimelech and the men of Shechem. It was a sign they had provoked God to depart from them that neither any prophet was sent nor any remarkable judgment, to awaken this stupid people, and to stop the progress of this threatening mischief. Only Jotham, the youngest son of Gideon, who by a special providence escaped the common ruin of his family (Jdg 9:5), dealt plainly with the Shechemites, and his speech, which is here recorded, shows him to have been a man of such great ingenuity and wisdom, and really such an accomplished gentleman, that we cannot but the more lament the fall of Gideon's sons. Jotham did not go about to raise an army out of the other cities of Israel (in which, one would think, he might have made a good interest for his father's sake), to avenge his brethren's death, much less to set up himself in competition with Abimelech, so groundless was the usurper's suggestion that the sons of Gideon aimed at dominion (Jdg 9:2); but he contents himself with giving a faithful reproof to the Shechemites, and fair warning of the fatal consequences. He got an opportunity of speaking to them from the top of Mount Gerizim, the mount of blessings, at the foot of which probably the Shechemites were, upon some occasion or other, gathered together (Josephus says, solemnizing a festival), and it seems they were willing to hear what he had to say.

I. His preface is very serious: " Hearken unto me, you men of Shechem, that God may hearken unto you, Jdg 9:7. As ever you hope to obtain God's favour, and to be accepted of him, give me a patient and impartial hearing."Note, Those who expect God to hear their prayers must be willing to hear reason, to hear a faithful reproof, and to hear the complaints and appeals of wronged innocency. If we turn away our ear from hearing the law, our prayer will be an abomination, Pro 28:9.

II. His parable is very ingenious - that when the trees were disposed to choose a king the government was offered to those valuable trees the olive, the fig-tree, and the vine, but they refused it, choosing rather to serve than rule, to do good than bear sway. But the same tender being made to the bramble he accepted it with vain-glorious exultation. The way of instruction by parables is an ancient way, and very useful, especially to give reproofs by.

1. He hereby applauds the generous modesty of Gideon, and the other judges who were before him, and perhaps of the sons of Gideon, who had declined accepting the state and power of kings when they might have had them, and likewise shows that it is in general the temper of all wise and good men to decline preferment and to choose rather to be useful than to be great. (1.) There was no occasion at all for the trees to choose a king; they are all the trees of the Lord which he has planted (Psa 104:16) and which therefore he will protect. Nor was there any occasion for Israel to talk of setting a king over them; for the Lord was their king. (2.) When they had it in their thoughts to choose a king they did not offer the government to the stately cedar, or the lofty pine, which are only for show and shade, and not otherwise useful till they are cut down, but to the fruit-trees, the vine and the olive. Those that bear fruit for the public good are justly respected and honoured by all that are wise more than those that affect to make a figure. For a good useful man some would even dare to die. (3.) The reason which all these fruit-trees gave for their refusal was much the same. The olive pleads (Jdg 9:9), Should I leave my wine, wherewith both God and man are served and honoured? for oil and wine were used both at God's altars and at men's tables. And shall I leave my sweetness, saith the fig-tree, and my good fruit (Jdg 9:11), and go to be promoted over the trees? or, as the margin reads it, go up and down for the trees? It is intimated, [1.] That government involves a man in a great deal both of toil and care; he that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. [2.] That those who are preferred to places of public trust and power must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. The fig-tree must lose its sweetness, its sweet retirement, sweet repose, and sweet conversation and contemplation, if it go to be promoted over the trees, and must undergo a constant fatigue. [3.] That those who are advanced to honour and dignity are in great danger of losing their fatness and fruitfulness. Preferment is apt to make men proud and slothful, and thus spoil their usefulness, with which in a lower sphere they honoured God and man, for which reason those that desire to do good are afraid of being too great.

2. He hereby exposes the ridiculous ambition of Abimelech, whom he compares to the bramble or thistle, Jdg 9:14. He supposes the trees to make their court to him: Come thou and reign over us, perhaps because he knew not that the first motion of Abimelech's preferment came from himself (as we found, Jdg 9:2), but thought the Shechemites had proposed it to him; however, supposing it so, his folly in accepting it deserved to be chastised. The bramble is a worthless plant, not to be numbered among the trees, useless and fruitless, nay, hurtful and vexatious, scratching and tearing, and doing mischief; it began with the curse, and its end is to be burned. Such a one was Abimelech, and yet chosen to the government by the trees, by all the trees; this election seems to have been more unanimous than any of the others. Let us not think it strange if we see folly set in great dignity (Ecc 10:6), and the vilest men exalted (Psa 12:8), and men blind to their own interest in the choice of their guides. The bramble, being chosen to the government, takes no time to consider whether he should accept it or no, but immediately, as if he had been born and bred to dominion, hectors, and assures them they shall find him as he found them. See what great swelling words of vanity he speaks (Jdg 9:15), what promises he makes to his faithful subjects: Let them come and trust in my shadow: a goodly shadow to trust in! How unlike to the shadow of a great rock in a weary land, which a good magistrate is compared to! Isa 32:2. Trust in his shadow! - more likely to be scratched if they came near him - more likely to be injured by him than benefited. Thus men boast of a false gift. Yet he threatens with as much confidence as he promises: If you be not faithful, let fire come out of the bramble (a very unlikely thing to emit fire) and devour the cedars of Lebanon - more likely to catch fire, and be itself devoured.

III. His application is very close and plain. In it, 1. He reminds them of the many good services his father had done for them, Jdg 9:17. He fought their battles, at the hazard of his own life, and to their unspeakable advantage. It was a shame that they needed to be put in mind of this. 2. He aggravates their unkindness to his father's family. They had not done to him according to the deserving of his hands, Jdg 9:16. Great merits often meet with very ill returns. especially to posterity, when the benefactor if forgotten, as Joseph was among the Egyptians. Gideon had left many sons that were an honour to his name and family, and these they had barbarously murdered; one son he had left that was the blemish of his name and family, for he was the son of his maid-servant, whom all that had any respect to Gideon's honour would endeavour to conceal, yet him they made their king. In both they put the utmost contempt imaginable upon Gideon. 3. He leaves it to the event to determine whether they had done well, whereby he lodges the appeal with the divine providence. (1.) If they prospered long in this villany, he would give them leave to say they had done well, Jdg 9:19. "If your conduct towards the house of Gideon be such as can be justified at any bar of justice, honour, or conscience, much good may it do you with your new king."But, (2.) If they had, as he was sure they had, dealt basely and wickedly in this matter, let them never expect to prosper, Jdg 9:20. Abimelech and the Shechemites, that had strengthened one another's hands in this villany, would certainly be a plague and ruin one to another. Let none expect to do ill and fare well.

Jotham, having given them this admonition, made a shift to escape with his life, Jdg 9:21. Either they could not reach him or they were so far convinced that they would not add the guilt of his blood to all the rest. But, for fear of Abimelech, he lived in exile, in some remote obscure place. Those whose extraction and education are ever so high know not to what difficulties and straits they may be reduced.

Matthew Henry: Jdg 9:22-49

Three years Abimelech reigned, after a sort, without any disturbance; it is not said, He judged Israel, or did any service at all to his country, but so long he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid him respect. They must have been fond of a king that could please themselves with such a one as this. But the triumphing of the wicked is short. Within three years, as the years of a hireling, all this glory shall be contemned, and laid in the dust, Isa 16:14. The ruin of these confederates in wickedness was from the righteous hand of the God to whom vengeance belongs. He sent an evil spirit between Abimelech and the Shechemites (Jdg 9:23), that is, they grew jealous one of another and ill-affected one to another. He slighted those that set him up, and perhaps countenanced other cities which now began to come into his interests more than he did theirs; and then they grew uneasy at his government, blamed his conduct, and quarrelled at his impositions. This was from God. He permitted the devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his check, but sometimes serves his own purposes by. Their own lusts were evil spirits; they are devils in men's own hearts; from them come wars and fightings. These God gave them up to, and so might be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites was for the murder of the sons of Gideon (Jdg 9:24): That the cruelty done to them might come and their blood be laid as a burden upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or later God will make inquisition for blood, innocent blood, and will return it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as principals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.

I. The Shechemites began to affront Abimelech, perhaps they scarcely knew why or wherefore, but they were given to change. 1. They dealt treacherously with him, Jdg 9:23. It is not said, They repented of their sin in owning him. Had they done so, it would have been laudable to disown him; but they did it only upon some particular pique conceived against him by their pride or envy. Those that set him up were the first that deserted him and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon were unfaithful to Abimelech; for what will hold those that will not be held by the obligation of such merits as Gideon's? Note, It is just with God that those who tempt others to be cone perfidious should afterwards be themselves betrayed by those whom they have taught to be perfidious. 2. They aimed to seize him when he was at Arumah (Jdg 9:41), his country-seat. Expecting him to come to town, they set liers in wait for him (Jdg 9:25), who should make him their prisoner whom they had lately made their prince. Those who were thus posted, he not coming, took the opportunity of robbing travellers, which would help to make the people more and more uneasy under Abimelech, when they saw he could not or would not protect them from highway-men. 3. They entertained one Gaal, and set him up as their head in opposition to Abimelech, Jdg 9:26. This Gaal is said to be the son of Ebed, which signifies a servant, perhaps denoting the meanness of his extraction. As Abimelech was by the mother's side, so he by the father's, the son of a servant. Here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamor, who was the ancient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admirably well when they were disposed to quarrel with Abimelech, and they also served his purpose; so he went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite they could to Abimelech's name, Jdg 9:27. They made themselves very merry in his absence, as those who were glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him; nay, they went into the house of their god, to solemnize their feast of in-gathering, and there they did eat, and drink, and cursed Abimelech, not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they could to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence they had fetched money to set him up with did they now meet in to curse him and contrive his ruin. Had they deserted their idol-god with their image-king, they might have hoped to prosper; but, while they still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with Gaal's vaunted defiance of Abimelech, Jdg 9:28, Jdg 9:29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech, though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon: Is not he the son of Jerubbaal? So he calls him, perhaps in an impious indignation at his name and memory for throwing down the altar of Baal, turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebul his officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them."Men of turbulent ambitious spirits thus despise dominion, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant: " O that this people were under my hand! What I would do! I would challenge Abimelech to try titles for the crown;"and it should seem he desired his friends to send him word that he was ready to dispute it with him whenever he pleased: " Increase thy army, and come out. Do thy worst; let the point be determined by the sword."This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men of no constancy.

II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of their overthrow.

1. The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the ruler of the city, who continued hearty for him. His anger was kindled (Jdg 9:30), and the more because Gaal had spoken slightly of him (Jdg 9:28), for perhaps, if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all that was said and done in Shechem against him, Jdg 9:31. Betrayers are often betrayed by some among themselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently advises him to come against the city immediately, and lose no time, Jdg 9:32, Jdg 9:33. He thinks it best that he should march his forces by night into the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.

2. Gaal, that headed their faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, Jdg 9:34. Gaal, in the morning, went out to the gate (Jdg 9:35) to see what posture things were in, and to enquire, What news? Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to move towards the city, Gaal discovers them (Jdg 9:36), takes notice of their approach to Zebul that was standing with him, little thinking that he had sent for them and was now expecting them. "Look,"says he, "do not I see a body of men coming down from the mountain towards us? Yonder they are,"pointing to the place. "No, no,"says Zebul; "thy eye-sight deceives thee; it is but the shadow of the mountains which thou takest to be an army."By this he intended, (1.) To ridicule him, as a man of no sense or spirit, and therefore very unfit for what he pretended to, as a man that might easily be imposed upon and made to believe any thing, and that was so silly and so cowardly that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those he now saw to be but the shadow of the mountains (perhaps the mountains of Ebal and Gerizim, which lay close by the city), was undeceived by the discovery of two other companies that marched apace towards the city, then Zebul took another way to banter him, upbraiding him with what he had said but a day or two before, in contempt of Abimelech (Jdg 9:38): Where is now thy mouth, that foul mouth of thine, wherewith thou saidst, Who is Abimelech? Note, Proud and haughty people are often made in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bravado, challenged Abimelech to increase his army and come out; but now Zebul, in Abimelech's name, challenges him: Go out, and fight with them, if thou darest. Justly are the insolent thus insulted over.

3. Abimelech routed Gaal's forces that sallied out of the town, Jdg 9:39, Jdg 9:40. Gaal, disheartened no doubt by Zebul's hectoring him, and perceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable: Many were overthrown and wounded, the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snare by those that promise them glorious success.

4. Zebul that night expelled Gaal, and the party he had brought with him into Shechem, out of the city (Jdg 9:41), sending him to the place whence he came. For though the generality of the city continued still averse to Abimelech, as appears by the sequel of the story, yet they were willing to part with Gaal, and did not oppose his expulsion, because, though he had talked big, both his skill and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech is himself removed, nor do we ever hear of him any more. Exit Gaal - Gaal retires.

5. Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous dealings with him. Perhaps Abimelech had notice of their expelling Gaal, who had headed the faction, with which they thought he would have been satisfied, but the crime was too keep to be thus atoned for, and his resentments were too keen to be pacified by so small an instance of submission, besides that it was more Zebul's act than theirs; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem had come out into the field, Jdg 9:42. Some think into the field of business to plough and sow (having lately gathered in their harvest), or to perfect their harvest, for it was only their vintage that they had made an end of (Jdg 9:27), and then it intimates that they were secure. And because Abimelech had retired (Jdg 9:41) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry, Peace and safety. Others think they went out into the field of battle; though Gaal was driven out, they would not lay down their arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost the day before, (2.) He himself, with a strong detachment, cut off the communication between them and the city, stood in the entering of the gate (Jdg 9:44), that they might neither make their retreat into the city nor receive any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran upon those that were in the fields and slew them. When we go out about our business we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and, with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual; for it was afterwards rebuilt, and became so considerable a place that all Israel came thither to make Rehoboam king, 1Ki 12:1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites for their serving him formerly in the murder of Gideon's sons. Thus, when God makes use of men as instruments in his hand to do his work, he means one thing and they another, Isa 10:6, Isa 10:7. They design to maintain their honour, but God to maintain his.

6. Those that retired into a strong-hold of their idol-temple were all destroyed there. These are called the men of the tower of Shechem (Jdg 9:46, Jdg 9:47), some castle that belonged to the city, but lay at some distance from it. They, hearing of the destruction of the city, withdrew into a hold of the temple, trusting, it is likely, not so much to its strength as to its sanctity; they put themselves under the protection of their idol: for thus all people will walk in the name of their god, and shall not we then choose to dwell in the house of the Lord all the days of our life? For in the time of trouble he shall hide us in his pavilion, Psa 27:5. The name of the Lord is a strong tower, Pro 18:10. But that which they hoped would be for their welfare proved to them a snare and a trap, as those will certainly find that run to idols for shelter; it will prove a refuge of lies. When Abimelech had them altogether penned up in that hold he desired no more. That barbarous project immediately came into his head of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, Jdg 9:48, Jdg 9:49. He ordered them all to follow him, and do as he did: as his father had said to his men (Jdg 7:17), Look on me, and do likewise; so saith he to his, as becomes a general that will not be wanting to give both the plainest direction and the highest encouragement that can be to his soldiers: What you have seen me do make haste to do, as I have done. Not Ite illuc - Go thither; but Venite huc - Come hither. The officers in Christ's army should thus teach by their example, Phi 4:9. He and they fetched each of them a bough from a wood not far off, laid all their boughs together under the wall of this tower, which it is probable was of wood, set fire to their boughs, and so burnt down their hold and all that were in it, who were either burnt or stifled with the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings but from their lusts? Some think that the men of the tower of Shechem were the same with the house of Millo, and then Jotham's just imprecation was answered in the letter: Let fire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, Jdg 9:20. About 1000 men and women perished in these flames, many of whom, it is probable, were no way concerned in the quarrel between Abimelech and the Shechemites, nor meddled with either side, yet, in this civil war, they came to this miserable end; for men of factious turbulent spirits perish not alone in their iniquity, but involve many more, that follow them in their simplicity, in the same calamity with them.

Matthew Henry: Jdg 9:50-57

We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with who was their leader in villany. Thebez was a small city, probably not far from Shechem, dependent upon it, and in confederacy with it. Now,

I. Abimelech attempted the destruction of this city (Jdg 9:50), drove all the inhabitants of the town into the castle, or citadel, Jdg 9:51. When he had them there he did not doubt but he should do the same execution here that he had lately done at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any other tower. He attempted to set fire to this tower, at least to burn down the door, and so force an entrance, Jdg 9:52. Those who have escaped and succeeded well in one desperate attempt are apt to think the like attempt another time not desperate. This instance was long after quoted to show how dangerous it is to come near the call of a besieged city, 2Sa 11:20, etc. But God infatuates those whom he will ruin.

II. In the attempt he was himself destroyed, having his brains knocked out with a piece of a millstone, Jdg 9:57. No doubt this man was a murderer, whom, though he had escaped the dangers of the war with Shechem, yet vengeance suffered not to live, Act 28:4. Evil pursues sinners, and sometimes overtakes them when they are not only secure, but triumphant. Thebez, we may suppose, was a weak inconsiderable place, compared with Shechem. Abimelech, having conquered the greater, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the tower to deal with; yet he lays his bones by that, and there is all his honour buried. Thus are the mighty things of the world often confounded by the weakest and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence that are unreasonable in their demands of satisfaction for injuries received. Abimelech had some reason to chastise the Shechemites, and he had done it with a witness; but when he will carry his revenges further, and nothing will serve but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed; for verily there is a God that judges in the earth. Three circumstances are worthy of observation in the death of Abimelech: - 1. That he was slain with a stone, as he had slain his brethren all upon one stone. 2. That he had his skull broken. Vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, Jdg 9:53. He saw the stone come; it was therefore strange he did not avoid it, but, no doubt, this made it so much the greater mortification to him to see from what hand it came. Sisera died by a woman's hand and knew it not; but Abimelech not only fell by the hand of a woman but knew it, and, when he found himself ready to breathe his last, nothing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His foolish pride, in laying so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would become of that, no prayer to God for his mercy; but very solicitous he is to patch up his shattered credit, when there is no patching his shattered skull. "O let it never be said that such a mighty man as Abimelech was killed by a woman!"The man was dying, but his pride was alive and strong, and the same vain-glorious humour that had governed him all along appears now at last. Qualis vita, finis ita - As was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must run him through, not to rid him the sooner out of his pain, but that men say not, A woman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he became a self-murderer. Better have it said, A woman slew him, than that it should be said, His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is observable that this very thing which Abimelech was in such care to conceal appears to have been more particularly remembered by posterity than most passages of his history; for Joab speaks of it as that which he expected David would reproach him with, for coming so nigh the wall, 2Sa 11:21. The ignominy we seek to avoid by sin we do but perpetuate the remembrance of.

III. The issue of all is that Abimelech being slain, 1. Israel's peace was restored, and an end was put to this civil war; for those that followed him departed every man to his place, Jdg 9:55. 2. God's justice was glorified (Jdg 9:56, Jdg 9:57): Thus God punished the wickedness of Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for it was not a curse causeless. Thus he preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by the judgments which he executes, when the wicked is snared in the work of his own hands. Though wickedness may prosper awhile, it will not prosper always.

Keil-Delitzsch: Jdg 9:1-6

Jdg 9:1-2

Having gone to Shechem, the home of his mother (Jdg 8:31), Abimelech applied to his mother's brothers and the whole family (all the relations) of the father's house of his mother, and addressed them thus: " Speak, I pray you, in the ears of all the lords of Shechem, "i.e., speak to them publicly and solemnly. שׁכם בּעלי , the lords, i.e., the possessors or citizens of Shechem (compare Jdg 9:46 with Jdg 9:49, where מגדּל בּעלי is interchangeable with אנשׁי a ; also Jdg 20:5, and Jos 24:11): they are not merely Canaanitish citizens, of whom there were some still living in Shechem according to Jdg 9:28, but all the citizens of the town; therefore chiefly Israelites. " What is better for you, that seventy men rule over you, all the sons of Jerubbaal, or (only) one man (i.e., Abimelech)? and remember that I am your flesh and bone "(blood relation, Gen 29:14). The name "sons of Jerubbaal,"i.e., of the man who had destroyed the altar of Baal, was just as little adapted to commend the sons of Gideon to the Shechemites, who were devoted to the worship of Baal, as the remark that seventy men were to rule over them. No such rule ever existed, or was even aspired to by the seventy sons of Gideon. But Abimelech assumed that his brothers possessed the same thirst for ruling as he did himself; and the citizens of Shechem might be all the more ready to put faith in his assertions, since the distinction which Gideon had enjoyed was thoroughly adapted to secure a prominent place in the nation for his sons.

Jdg 9:3

When his mother's brethren spake to the citizens of Shechem concerning him, i.e., respecting him and his proposal, their heart turned to Abimelech.

Jdg 9:4-5

They gave him seventy shekels of silver from the house of Baal-berith, i.e., from the treasury of the temple that was dedicated to the covenant Baal at Shechem, as temple treasures were frequently applied to political purposes (see 1Ki 15:18). With this money Abimelech easily hired light and desperate men, who followed him (attached themselves to him); and with their help he murdered his brethren at Ophrah, seventy men, with the exception of Jotham the youngest, who had hidden himself. The number seventy, the total number of his brethren, is reduced by the exception mentioned immediately afterwards to sixty-nine who were really put to death. ריק , empty , i.e., without moral restraint. פּחז lit . gurgling up, boiling over; figuratively, hot , desperate men . " Upon (against) one stone ,"that is to say, by a formal execution: a bloody omen of the kingdom of ten tribes, which was afterwards founded at Shechem by the Ephraimite Jeroboam, in which one dynasty overthrew another, and generally sought to establish its power by exterminating the whole family of the dynasty that had been overthrown (see 1Ki 15:27., 2Ki 10:1.). Even in Judah, Athaliah the worshipper of Baal sought to usurp the government by exterminating the whole of the descendants of her son (2 Kings 11). Such fratricides have also occurred in quite recent times in the Mohammedan countries of the East.

Jdg 9:6

" Then all the citizens of Shechem assembled together, and all the house of Millo, and made Abimelech king at the memorial terebinth at Shechem. " Millo is unquestionably the name of the castle or citadel of the town of Shechem, which is called the tower of Shechem in Jdg 9:46-49. The word Millo (Chaldee מלּיתא ) signifies primarily a rampart, inasmuch as it consisted of two walls, with the space between them filled with rubbish. There was also a Millo at Jerusalem (2Sa 5:9; 1Ki 9:15). " All the house of Millo "are all the inhabitants of the castle, the same persons who are described in Jdg 9:46 as "all the men ( baale ) of the tower."The meaning of מצּב אלון is doubtful. מצּב , the thing set up, is a military post in Isa 29:3; but it may also mean a monument of memorial, and here it probably denotes the large stone set up as a memorial at Shechem under the oak or terebinth (see Gen 35:4). The inhabitants of Shechem, the worshippers of Baal-berith, carried out the election of Abimelech as king in the very same place in which Joshua had held the last national assembly, and had renewed the covenant of Israel with Jehovah the true covenant God (Jos 24:1, Jos 24:25-26). It was there in all probability that the temple of Baal-berith was to be found, namely, according to Jdg 9:46, near the tower of Shechem or the citadel of Millo.

Keil-Delitzsch: Jdg 9:7-15

When Jotham, who had escaped after the murder, was told of the election which had taken place, he went to the top of Mount Gerizim, which rises as a steep wall of rock to the height of about 800 feet above the valley of Shechem on the south side of the city ( Rob . iii. p. 96), and cried with a loud voice, "Hearken to me, ye lords of Shechem, and God will also hearken to you." After this appeal, which calls to mind the language of the prophets, he uttered aloud a fable of the trees which wanted to anoint a king over them-a fable of true prophetic significance, and the earliest with which we are acquainted (Jdg 9:8-15). To the appeal which is made to them in succession to become king over the trees, the olive tree, the fig tree, and the vine all reply: Shall we give up our calling, to bear valuable fruits for the good and enjoyment of God and men, and soar above the other trees? The briar, however, to which the trees turn last of all, is delighted at the unexpected honour that is offered it, and says, " Will ye in truth anoint me king over you? Then come and trust in my shadow; but if not, let fire go out of the briar and consume the cedars of Lebanon. "The rare form מלוכה ( Chethib , Jdg 9:8, Jdg 9:12) also occurs in 1Sa 28:8; Isa 32:11; Psa 26:2 : see Ewald , §228, b .). מלכי (Jdg 9:10) is also rare (see Ewald , §226, b ). The form החדלתּי (Jdg 9:9, Jdg 9:11, Jdg 9:13), which is quite unique, is not " Hophal or Hiphil , compounded of ההחד or ההחד "( Ewald , §51, c ), for neither the Hophal nor the Hiphil of חדל occurs anywhere else; but it is a simple Kal , and the obscure o sound is chosen instead of the a sound for the sake of euphony, i.e., to assist the pronunciation of the guttural syllables which follow one after another. The meaning of the fable is very easy to understand. The olive tree, fig tree, and vine do not represent different historical persons, such as the judges Othniel, Deborah, and Gideon, as the Rabbins affirm, but in a perfectly general way the nobler families or persons who bring forth fruit and blessing in the calling appointed them by God, and promote the prosperity of the people and kingdom in a manner that is well-pleasing to God and men. Oil, figs, and wine were the most valuable productions of the land of Canaan, whereas the briar was good for nothing but to burn. The noble fruit-trees would not tear themselves from the soil in which they had been planted and had borne fruit, to soar ( נוּע , float about) above the trees, i.e., not merely to rule over the trees, but obire et circumagi in rebus eorum curandis . נוּע includes the idea of restlessness and insecurity of existence. The explanation given in the Berleb . Bible, "We have here what it is to be a king, to reign or be lord over many others, namely, very frequently to do nothing else than float about in such restlessness and distraction of thoughts, feelings, and desires, that very little good or sweet fruit ever falls to the ground,"if not a truth without exception so far as royalty is concerned, is at all events perfectly true in relation to what Abimelech aimed at and attained, to be a king by the will of the people and not by the grace of God. Wherever the Lord does not found the monarchy, or the king himself does not lay the foundations of his government in God and the grace of God, he is never anything but a tree, moving about above other trees without a firm root in a fruitful soil, utterly unable to bear fruit to the glory of God and the good of men. The expression " all the trees "is to be carefully noticed in Jdg 9:14. " All the trees "say to the briar, Be king over us, whereas in the previous verse only " the trees"are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honour to the briar. The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm. The words of the briar, " Trust in my shadow, "seek refuge there, contain a deep irony, the truth of which the Shechemites were very soon to discover. " And if not, "i.e., if ye do not find the protection you expect, fire will go out of the briar and consume the cedars of Lebanon, the largest and noblest trees. Thorns easily catch fire (see Exo 22:5). The most insignificant and most worthless man can be the cause of harm to the mightiest and most distinguished.

Keil-Delitzsch: Jdg 9:16-20

In Jdg 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 (Jdg 9:17, Jdg 9:18), that the commencement of it (Jdg 9:16) is taken up again in Jdg 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 (Jdg 9:18), because they had given Abimelech money out of their temple of Baal to carry out his designs against the sons of Jerubbaal (Jdg 9:4). In this reproach he had, strictly speaking, already pronounced sentence upon their doings. When, therefore, he proceeds still further in Jdg 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 (Jdg 9:23.).

Keil-Delitzsch: Jdg 9:21

But Jotham fled to Beer , after charging the Shechemites with their iniquity, and dwelt there before his brother Abimelech ("before,"i.e., "for fear of."- Jerome ). Beer in all probability is not the same place as Beeroth in the tribe of Benjamin (Jos 9:17), but, according to the Onom . ( s. v . Βηρά ), a place eight Roman miles to the north of Eleutheropolis, situated in the plain; at present a desolate village called el Bîreh , near the mouth of Wady es Surâr, not far from the former Beth-shemesh ( Rob . Pal. ii. p. 132).

Keil-Delitzsch: Jdg 9:22-24

Abimelech's reign lasted three years. ויּשׂר , from שׂוּר to govern, is used intentionally, as it appears, in the place of ויּמלך , because Abimelech's government was not a monarchical reign, but simply a tyrannical despotism. " Over Israel, "that is to say, not over the whole of the twelve tribes of Israel, but only over a portion of the nation, possibly the tribes of Ephraim and half Manasseh, which acknowledged his sway.

Jdg 9:23-24

Then God sent an evil spirit between Abimelech and the citizens of Shechem, so that they became treacherous towards him. " An evil spirit "is not merely "an evil disposition,"but an evil demon, which produced discord and strife, just as an evil spirit came upon Saul ( 1Sa 16:14-15; 1Sa 18:10); not Satan himself, but a supernatural spiritual power which was under his influence. This evil spirit God sent to punish the wickedness of Abimelech and the Shechemites. Elohim , not Jehovah , because the working of the divine justice is referred to here. " That the wickedness to the seventy sons of Jerubbaal might come, and their blood (the blood of these sons that had been shed), to lay it upon Abimelech. " " And their blood "is only a more precise definition of "the wickedness to the seventy sons;"and " to lay it "is an explanation of the expression "might come."The introduction of לשׂוּם , however, brings an anakolouthon into the construction, since the transitive שׂוּם presupposes Elohim as the subject and דּמם as the object, whereas the parallel חמס is the subject to the intransitive לבוא : that the wickedness might come, and that God might lay the blood not only upon Abimelech, the author of the crime, but also upon the lords of Shechem, who had strengthened his hands to slay his brethren; had supported him by money, that he might be able to hire worthless fellows to execute his crime (Jdg 9:4, Jdg 9:5).

Keil-Delitzsch: Jdg 9:25-29

The faithlessness of the Shechemites towards Abimelech commenced by their placing liers in wait for him ( לו , dat . incomm ., to his disadvantage) upon the tops of the mountains (Ebal and Gerizim, between which Shechem was situated), who plundered every one who passed by them on the road. In what way they did harm to Abimelech by sending out liers in wait to plunder the passers-by, is not very clear from the brevity of the narrative. The general effect may have been, that they brought his government into discredit with the people by organizing a system of robbery and plunder, and thus aroused a spirit of discontent and rebellion. Possibly, however, these highway robbers were to watch for Abimelech himself, if he should come to Shechem, not only to plunder him, but, if possible, to despatch him altogether. This was made known to Abimelech. But before he had put down the brigandage, the treachery broke out into open rebellion.

Jdg 9:26

Gaal, the son of Ebed, came to Shechem with his brethren. עבר with בּ , to pass over into a place. Who Gaal was, and whence he came, we are not informed. Many of the MSS and early editions, e.g., the Syriac and Arabic, read "son of Eber,"instead of "son of Ebed."Judging from his appearance in Shechem, he was a knight-errant, who went about the country with his brethren, i.e., as captain of a company of freebooters, and was welcomed in Shechem, because the Shechemites, who were dissatisfied with the rule of Abimelech, hoped to find in him a man who would be able to render them good service in their revolt from Abimelech. This may be gathered from the words " and the lords of Shechem trusted in him. "

Jdg 9:27

At the vintage they prepared הלּוּלים , "praise-offerings,"with the grapes which they had gathered and pressed, eating and drinking in the house of their god, i.e., the temple of Baal-berith, and cursing Abimelech at these sacrificial meals, probably when they were excited with wine. הלּוּלים signifies, according to Lev 19:24, praise-offerings of the fruits which newly-planted orchards or vineyards bore in the fourth years. The presentation of these fruits, by which the vineyard or orchard was sanctified to the Lord, was associated, as we may learn from the passage before us, with sacrificial meals. The Shechemites held a similar festival in the temple of their covenant Baal, and in his honour, to that which the law prescribes for the Israelites in Lev 19:23-25.

Jdg 9:28-29

At this feast Gaal called upon the Shechemites to revolt from Abimelech. " Who is Abimelech, "he exclaimed, " and who Shechem, that we serve him? Is he not the son of Jerubbaal, and Zebul his officer? Serve the men of Hamor, the father of Shechem! and why should we, we serve him (Abimelech)?"The meaning of these words, which have been misinterpreted in several different ways, is very easily seen, if we bear in mind (1) that מי (who is?) in this double question cannot possibly be used in two different and altogether opposite senses, such as "how insignificant or contemptible is Abimelech,"and "how great and mighty is Shechem,"but that in both instances it must be expressive of disparagement and contempt, as in 1Sa 25:10; and (2) that Gaal answers his own questions. Abimelech was regarded by him as contemptible, not because he was the son of a maid-servant or of very low birth, nor because he was ambitious and cruel, a patricide and the murderer of his brethren ( Rosenmüller ), but because he was a son of Jerubbaal, a son of the man who destroyed the altar of Baal at Shechem and restored the worship of Jehovah, for which the Shechemites themselves had endeavoured to slay him (Jdg 6:27.). So also the meaning of the question, Who is Shechem? may be gathered from the answer, "and Zebul his officer."The use of the personal מי (how) in relation to Shechem may be explained on the ground that Gaal is speaking not so much of the city as of its inhabitants. The might and greatness of Shechem did not consist in the might and authority of its prefect, Zebul, who had been appointed by Abimelech, and whom the Shechemites had no need to serve. Accordingly there is no necessity either for the arbitrary paraphrase of Shechem, given in the Sept ., viz., υἱὸς Συχέμ (son of Shechem); or for the perfectly arbitrary assumption of Bertheau , that Shechem is only a second name for Abimelech, who was a descendant of Shechem; or even for the solution proposed by Rosenmüller , that Zebul was "a man of low birth and obscure origin,"which is quite incapable of proof. To Zebul, that one man whom Abimelech had appointed prefect of the city, Gaal opposes " the men of Hamor, the father of Shechem, "as those whom the Shechemites should serve (i.e., whose followers they should be). Hamor was the name of the Hivite prince who had founded the city of Shechem (Gen 33:19; Gen 34:2; compare Jos 24:32). The "men of Hamor"were the patricians of the city, who "derived their origin from the noblest and most ancient stock of Hamor"( Rosenmüller ). Gaal opposes them to Abimelech and his representative Zebul.

(Note: Bertheau maintains, though quite erroneously, that serving the men of Hamor is synonymous with serving Abimelech. But the very opposite of this is so clearly implied in the words, that there cannot be any doubt on the question. All that can be gathered from the words is that there were remnants of the Hivite (or Canaanitish) population still living in Shechem, and therefore that the Canaanites had not been entirely exterminated-a fact which would sufficiently explain the revival of the worship of Baal there.)

In the last clause, " why should we serve him "(Abimelech or his officer Zebul)? Gall identifies himself with the inhabitants of Shechem, that he may gain them fully over to his plans.

Jdg 9:29

" O that this people, "continued Gaal, "were in my hand," i.e., could I but rule over the inhabitants of Shechem, " then would I remove (drive away) Abimelech. "He then exclaimed with regard to Abimelech ( ל אמר , as in Jdg 9:54 , Gen 20:13, etc.), " Increase thine army and come out! "Heated as he was with wine, Gaal was so certain of victory that he challenged Abimelech boldly to make war upon Shechem. תּבּה , imper. Piel with Seghol . צאה , imperative, with ה of motion or emphasis.

Keil-Delitzsch: Jdg 9:30-31

This rebellious speech of Gaal was reported to Abimelech by the town-prefect Zebul, who sent messengers to him בּתרמה , either with deceit ( תּרמה from רמה ), i.e., employing deceit, inasmuch as he had listened to the speech quietly and with apparent assent, or "in Tormah," the name of a place, תּרמה being a misspelling for ארמה = ארוּמה (Jdg 9:41). The Sept . and Chaldee take the word as an appellative = ἐν κρυφῇ , secretly; so also do Rashi and most of the earlier commentators, whilst R. Kimchi the elder has decided in favour of the second rendering as a proper name. As the word only occurs here, it is impossible to decide with certainty in favour of either view. צרים הנּם , behold they stir up the city against thee ( צרים from צוּר in the sense of צרר ).

Keil-Delitzsch: Jdg 9:32-33

At the same time he called upon Abimelech to draw near, with the people that he had with him, during the night, and to lie in wait in the field ( ארב , to place one's self in ambush), and the next morning to spread out with his army against the town; and when Gaal went out with his followers, he was to do to him "as his hand should find,"i.e., to deal with him as he best could and would under the circumstances. (On this formula, see at 1Sa 10:7; 1Sa 25:8.)

Keil-Delitzsch: Jdg 9:34

On receiving this intelligence, Abimelech rose up during the night with the people that were with him, i.e., with such troops as he had, and placed four companies ("heads"as in Jdg 7:16) in ambush against Shechem.

Keil-Delitzsch: Jdg 9:35-36

When Gaal went out in the morning with his retinue upon some enterprise, which is not more clearly defined, and stood before the city gate, Abimelech rose up with his army out of the ambush. On seeing this people, Gaal said to Zebul (who must therefore have come out of the city with him): " Behold, people come down from the tops of the mountains. "Zebul replied, for the purpose of deceiving him and making him feel quite secure, " Thou lookest upon the shadow of the mountains as men. "

Keil-Delitzsch: Jdg 9:37

But Gaal said again, " Behold, people come down from the navel of the land, "i.e., from the highest point of the surrounding country, " and a crowd comes by the way of the wizard's terebinths, "- a place in the neighbourhood of Shechem that is not mentioned anywhere else, and therefore is not more precisely known.

Keil-Delitzsch: Jdg 9:38

Then Zebul declared openly against Gaal, and reproached him with his foolhardy speech, whilst Abimelech was drawing nearer with his troops: " Where is thy mouth now with which thou saidst, Who is Abimelech? Is not this the people that thou hast despised? Go out now and fight with him! "

Keil-Delitzsch: Jdg 9:39-40

Then Gaal went out "before the citizens of Shechem;"i.e., not at their head as their leaders, which is the meaning of לפני in Gen 33:3; Exo 13:21; Num 10:35, etc., - for, according to Jdg 9:33-35, Gaal had only gone out of the town with his own retinue, and, according to Jdg 9:42, Jdg 9:43, the people of Shechem did not go out till the next day, - but "in the sight of the lords of Shechem,"so that they looked upon the battle. But the battle ended unfortunately for him. Abimelech put him to flight ( רדף as in Lev 26:36), and there fell many slain up to the gate of the city, into which Gaal had fled with his followers.

Keil-Delitzsch: Jdg 9:41

Abimelech did not force his way into the city, but remained ( ישׁב , lit . sat down) with his army in Arumah , a place not mentioned again, which was situated, according to Jdg 9:42, somewhere in the neighbourhood of Shechem. It cannot possibly have been the place called Ῥουμὰ ἡ καὶ Ἄριμα in the Onom . of Eusebius , which was named Ῥέμφις in his day, and was situated in the neighbourhood of Diospolis (or Lydda). Zebul, however, drove Gaal and his brethren (i.e., his retinue) out of Shechem.

Keil-Delitzsch: Jdg 9:42-43

The next day the people of Shechem went into the field, apparently not to make war upon Abimelech, but to work in the field, possibly to continue the vintage. But when Abimelech was informed of it, he divided the people, i.e., his own men, into three companies, which he placed in ambush in the field, and then fell upon the Shechemites when they had come out of the city, and slew them.

Keil-Delitzsch: Jdg 9:44

That is to say, Abimelech and the companies with him spread themselves out and took their station by the city gate to cut off the retreat of the Shechemites into the city, whilst the other two companies fell upon all who were in the field, and slew them.

Keil-Delitzsch: Jdg 9:45

Thus Abimelech fought all that day against the city and took it; and having slain all the people therein, he destroyed the city and strewed salt upon it. Strewing the ruined city with salt, which only occurs here, was a symbolical act, signifying that the city was to be turned for ever into a barren salt desert. Salt ground is a barren desert (see Job 39:6; Psa 107:34).

Keil-Delitzsch: Jdg 9:46-49

When the inhabitants of the castle of Shechem ("lords of the tower of Shechem"= "all the house of Millo,"Jdg 9:6) heard of the fate of the town of Shechem, they betook themselves to the hold of the house (temple) of the covenant god (Baal-berith), evidently not for the purpose of defending themselves there, but to seek safety at the sanctuary of their god from fear of the vengeance of Abimelech, towards whom they also had probably acted treacherously. The meaning of the word צריח , which answers to an Arabic word signifying arx, palatium, omnis structura elatior , cannot be exactly determined, as it only occurs again in 1Sa 13:6 in connection with caves and clefts of the rock. According to v. 49, it had a roof which could be set on fire. The meaning "tower"is only a conjecture founded upon the context, and does not suit, as צריח is distinguished from מגדּל .

Jdg 9:47-49

As soon as this was announced to Abimelech, he went with all his men to Mount Zalmon, took hatchets in his hand, cut down branches from the trees, and laid them upon his shoulders, and commanded his people to do the same. These branches they laid upon the hold, and set the hold on fire over them (the inhabitants of the tower who had taken refuge there), so that all the people of the tower of Shechem (about one thousand persons) perished, both men and women. Mount Zalmon , which is mentioned again in Psa 68:15, was a dark, thickly-wooded mountain near Shechem, - a kind of "Black Forest,"as Luther has rendered the name. The plural kardumoth , "axes,"may be explained on the ground that Abimelech took axes not only for himself but for his people also. מה in a relative sense, as in Num 23:3 (see Ewald , §331, b .).

Keil-Delitzsch: Jdg 9:50-57

At length the fate predicted by Jotham (Jdg 9:20) overtook Abimelech.

Jdg 9:50-54

He went from Shechem to Thebez, besieged the town, and took it. Thebez , according to the Onom . thirteen miles from Neapolis (Shechem) on the road to Scythopolis (Beisan), has been preserved in the large village of Tubâs on the north of Shechem (see Rob . Pal. iii. p. 156, and Bibl. Res. p. 305). This town possessed a strong tower, in which men and women and all the inhabitants of the town took refuge and shut themselves in. But when Abimelech advanced to the tower and drew near to the door to set it on fire, a woman threw a millstone down upon him from the roof of the tower and smashed his skull, whereupon he called hastily to the attendant who carried his weapons to give him his death-blow with his sword, that men might not say of him "a woman slew him." רכב פּלח , the upper millstone which was turned round, lapis vector (see Deu 24:6). תּריץ : from רצץ , with a toneless i , possibly to distinguish it from ותּרץ (from רוּץ ). גּלגּלתּו , an unusual form for גּלגּלתּו , which is found in the edition of Norzi (Mantua, 1742).

Jdg 9:55-57

After the death of Abimelech his army was dissolved. ישׂראל אישׁ are the Israelites who formed Abimelech's army. In Jdg 9:56, Jdg 9:57, the historian closes this account with the remark, that in this manner God recompensed Abimelech and the citizens of Shechem, who had supported him in the murder of his brothers (Jdg 9:2), according to their doings. After the word " rendered "in Jdg 9:56 we must supply "upon his head,"as in Jdg 9:57. Thus Jotham's curse was fulfilled upon Abimelech and upon the Shechemites, who had made him king.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 6:1--10:6

D. The fourth apostasy 6:1-10:5

The writer of Judges structured this book so the story of Gideon would be its focal center.

"Within the main body of the book, seven major narrative blocks can be noted. Moreover, there are certain parallel features between these narratives so that the entire book reflects a carefully worked symmetrical pattern.¹³² Furthermore this pattern has as its focal point the Gideon narrative in 6:1-8:32.

"A Introduction, Part I (1:1-2:5)

B Introduction, Part II (2:6-3:6)

C Othniel Narrative (3:7-11)

D Ehud Narrative (3:12-31)

E Deborah-Barak Narrative (4:1-5:31)

F Gideon Narrative (6:1-8:32)

E' Abimelech Narrative (8:33-10:5)

D' Jephthah Narrative (10:6-12:15)

C' Samson Narrative (13:1-16:31)

B' Epilogue, Part I (17:1-18:31)

A' Epilogue, Part II (19:1-21:25)

"This arrangement suggests that the Gideon narrative has a unique contribution to make to the theological development of the book. As the nation went from one cycle of discipline to the next, there was a continual deterioration. Also there was a shift in the quality' of the judges themselves as the book advances. The Gideon narrative seems to mark a notable turning point."¹³³

Constable: Jdg 8:1--16:31

B. Present Failures vv. 8-16

Jude next expounded the errors of the false teachers in his day to warn his readers even more strongly. A feature of Jude's style is that he referred to certain Old Testament types (vv. 5-7 and 11) or prophecies (vv. 14-15 and 17-18) and then proceeded to interpret them as fulfilled by the false teachers (vv. 8-10, 12-13, 16, and 19).³⁸

"Following his illustrations of the past fate of apostates (vv. 5-7), Jude turns to a direct attack upon the apostates who are invading the churches being addressed."³⁹

Constable: Jdg 8:1--9:57

1. The nature of the error vv. 8-9

v. 8 Jude now pinpointed the three errors he had just illustrated and accused the false teachers of all three: lust (v. 7), rebellion (v. 5), and irreverence (v. 6). "By dreaming" probably refers to all three errors. We should probably understand Jude to mean that the false teachers justified their actions by citing visions and dreams they claimed to have had (cf. Col. 2:18).

"Their perverted views and unrestrained conduct made them like dreamers living in the arbitrary fancies of their own imagination; they substituted the unreal world of their fancies for the real world of divine truth and righteousness."⁴⁰

v. 9 The presumption of the false teachers stands out boldly in comparison with Michael's submission and reverence in dealing with another powerful angel, Satan.

"Michael seems to be the most powerful of the holy angels."⁴¹

Michael would not treat the devil flippantly or reply to him rudely. How much more then should the false teachers submit to and respect God?

"They use language of good angels which Michael would not use of a bad one."⁴²

"The point of contrast between the false teachers and Michael is not that Michael treated the devil with respect, and the moral is not that we should be polite even to the devil. The point of contrast is that Michael could not reject the devil's accusation on his own authority. Even though the devil was motivated by malice and Michael recognized that his accusation was slanderous, he could not himself dismiss the devil's case, because he was not the judge. All he could do was ask the Lord, who alone is judge, to condemn Satan for his slander. The moral is therefore that no one is a law to himself, an autonomous moral authority."⁴³

It is also dangerous for us to confront Satan directly and to argue with him since he is much stronger than we are.

Jude cited this incident as historical. The book from which he evidently got it was an apocryphal one, The Assumption of Moses.

"No matter whence or how an inspired writer obtained his information, the Holy Spirit enabled him to sift out and adequately to present only what is genuine, true."⁴⁴

Constable: Jdg 9:1-57

3. The story of Abimelech ch. 9

The story of Abimelech connects directly with the story of Gideon. It is the sequel to and indeed the climax of the Gideon story. Though Abimelech sought a place of leadership in Israel, God did not raise him up as a judge. His history is of interest primarily because of the light it throws on this period of Israel's national life. Furthermore we can see what had become of Shechem (cf. Josh. 8; 24).

". . . in the use of names, Jerubbaal is used throughout for Gideon. and Yahweh is referred to only by the generic Elohim. These features reflect the author's unambiguous stance toward the nation and the characters: Israel has been totally Canaanized; Baal has contended for himself and prevailed."¹⁹⁴

Constable: Jdg 9:1-6

Abimelech's murders and election as king 9:1-6

Though Gideon had rejected kingship officially (8:23), though not practically, Abimelech desired it for himself. He also hated his half-brothers, presumably because he was the son of a concubine rather than the son of one of Gideon's wives (8:31). Shechem was one of the older city-states in Canaan. Canaanites were its main inhabitants as is evident from this story. They seem to have been even more open to having a king over them than the Israelites were (v. 6). As a local boy, as well as the son of Gideon, the famous military leader, the Shechemites favored accepting Abimelech as their king.

Evidently Abimelech felt that Gideon's other sons were ambitious to be king too, though there is no indication in the text that any of them felt this way. He was perhaps projecting his feelings on them, as is often true of ambitious people. They sometimes become paranoid, as Abimelech did.

Abimelech was able to secure some popular and financial support by politicking. He hired some assistants who promoted him and probably helped him assemble and assassinate 69 of his 70 brothers (v. 5). He executed this slaughter on "one stone" (v. 5) suggesting a well-planned mass murder.¹⁹⁵

The men of Shechem must have known about Abimelech's slaughter of his brothers before they made him king (v. 6).¹⁹⁶ Perhaps this enhanced his value in their eyes. "Beth-millo" was the citadel in Shechem, the most heavily fortified part of the town. The writer also called it the tower of Shechem (vv. 46, 49). It may have been the fortress-temple of Baal-berith (cf. v. 51; 8:33).¹⁹⁷

"The inhabitants of Shechem, the worshippers of Baal-berith, carried out the election of Abimelech as king in the very same place in which Joshua had held the last national assembly, and had renewed the covenant of Israel with Jehovah the true covenant God (Josh. xxiv. 1, 25, 26). It was there in all probability that the temple of Baal-berith was to be found, namely, according to ver. 46, near the tower of Shechem or the citadel of Millo."¹⁹⁸

Constable: Jdg 9:7-21

Jotham's fable 9:7-21

Before Abimelech's sole surviving brother went into hiding he uttered a protest against Abimelech that predicted the effect of his rule. Jotham (lit. Yahweh is perfect, honest) stood on the same mountain where six of Israel's tribes had declared the blessings of abiding by the law of Yahweh and denounced the Shechemites for their foolish and wicked actions. The contrast between the Israelites' commitments in Joshua 8 and 24 and this passage must be one reason the writer included Abimelech's story in Judges.

Jotham's fable was a parable with a moral (cf. 2 Sam. 12:1-4; 2 Kings 14:9-10). It is the first parable in the Bible. The olive and fig trees and the grape vine represented productive human beings, oil, figs, and wine being among the most important products of Canaan. Brambles bore no fruit and offered no shelter or protection. They only injured those who got too close to them. They also spontaneously burst into flames in hot weather and sometimes caused much damage consequently (v. 15). Obviously the bramble represented Abimelech, the trees and vine more noble individuals, and the cedars of Lebanon the upright leaders of Shechem.¹⁹⁹

Having finished his message Jotham fled to Beer (lit. Well, site uncertain) where he hid from his brother's wrath. However this may not have been the name of a town. Jotham may have hidden in some empty well for a long time (cf. 2 Sam. 17:18-21).

Constable: Jdg 9:22-49

Abimelech's reign 9:22-49

Abimelech's rule over Israel appears to have been very small in scope as well as short in duration. He was only the ruler of Shechem and its surrounding territory. He evidently lived in Arumah about five miles to the southeast of Shechem (v. 41).

". . . Abimelech's government was not a monarchical reign, but simply a tyrannical despotism."²⁰⁰

The "evil spirit" that God sent between Abimelech and the men of Shechem (v. 24) was a spirit of discontent that proved to be disastrous. Verse 25 probably means that the men of Shechem conspired to rob Abimelech of the tolls he received from the travelers and traders who passed through Shechem. They did this by ambushing them from Mt. Gerizim and Mt. Ebal, the two mountains between which the road passed near Shechem.²⁰¹

Gaal was evidently a Canaanite who disliked Abimelech (v. 28) because he was the son of Gideon. He also opposed him because Gideon had both destroyed the altar of Baal in Ophrah and reestablished the worship of Yahweh in Israel (6:27; 8:23). Gaal did not want Abimelech to continue ruling over that part of Canaan nor did he want Shechem to remain under his control.

"Strewing the ruined city with salt [v. 45], which only occurs here, was a symbolical act, signifying that the city was to be turned for ever into a barren salt desert. Salt ground is barren desert (Job xxxix. 6, cvii. 34)."²⁰²

Mt. Zalmon (v. 48) stood to the south of Mt. Gerizim.²⁰³

Constable: Jdg 9:50-57

Abimelech's death 9:50-57

Abimelech suffered an ignominious death suitable to a man of his character. Thebez (v. 50) was probably another name for Tirzah northeast of Shechem.²⁰⁴ The upper millstone the woman threw down on Abimelech was probably about 18 inches in diameter.²⁰⁵ When Abimelech died, his army dissolved (v. 55). The writer of the Book of Judges ascribed his death and the fate of the Shechemites to God who punished them for their wickedness (vv. 56-57; cf. v. 32). Jotham's fable proved prophetic (v. 57). This first attempt to set up a monarchy in Israel failed miserably.

That the "men of Israel" (v. 55) would follow such a man as Abimelech provides a sad commentary on the moral and spiritual level of God's people at this time. This is what incomplete obedience to God's law and compromise with His enemies produced.

From another perspective God used Abimelech to punish the Canaanites in Shechem and its vicinity. In this sense he was God's instrument. Perhaps this is part of the reason the Spirit of God chose to record as much of Abimelech's life as we have here.²⁰⁶

"In this book [of Judges] we observe the mercy of God at work in as sharp relief as anywhere else in Scripture. The greatest threats to Israel's existence do not come from outside enemies who may occasionally oppress them. Israel's most serious enemy is within. She is a nation that appears determined to destroy herself. Only the gracious intervention of God prevents this from happening."²⁰⁷

Guzik: Jdg 9:1-57

Judges 9 - The Rise and Fall of Abimelech

A. Abimelech's rise to power.

1. (1-3) Abimelech forces his brothers to submit to him.

Then Abimelech the son of Jerubbaal went to Shechem, to his mother's brothers, and spoke with them and with all the family of the house of his mother's father, saying, "Please speak in the hearing of all the men of Shechem: 'Which is better for you, that all seventy of the sons of Jerubbaal reign over you, or that one reign over you?' Remember that I am your own flesh and bone." And his mother's brothers spoke all these words concerning him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, "He is our brother."

a. Then Abimelech the Son of Jerubbaal went to Shechem: Abimelech was the son of Jerubbaal (another name for Gideon given in Judges 8:35), but he was not the clear successor to his father's place of leadership. This was for two reasons: God had not established a hereditary monarchy in Israel, and there were sixty-nine other sons of Gideon (Judges 8:30) who might also want to succeed their father.

b. Their heart was inclined to follow Abimelech: At the city of Shechem, Abimelech convinced his brothers on his mother's side to support him as king over his brothers on his father's (Gideon's) side. So, the men of Shechem agreed to accept Abimelech as the new leader - perhaps even the king - of Israel.

2. (4-5) Abimelech repays the trust of his brothers with a massacre.

So they gave him seventy shekels of silver from the temple of Baal-Berith, with which Abimelech hired worthless and reckless men; and they followed him. Then he went to his father's house at Ophrah and killed his brothers, the seventy sons of Jerubbaal, on one stone. But Jotham the youngest son of Jerubbaal was left, because he hid himself.

a. So they gave him seventy shekels of silver from the temple of Baal-Berith: The half-brothers of Abimelech gave him some "start-up money" to establish his leadership. He did this, but in a way that they never imagined - he hired worthless and reckless men to kill all his brothers on his father's side, to make certain there would never be a challenger to his leadership.

i. From the temple of Baal-Berith: Abimelech received his pay from the temple dedicated to Baal. "A work begun under the name and influence of the devil is not likely to end to the glory of God, or to the welfare of man." (Clarke).

b. Killed his brothers, the seventy sons of Jerubbaal: Therefore Abimelech killed his half-brothers on his father's side with the support of the half-brothers on his mother's side. The men of Shechem supported the plan because it was good for them - not because it was morally good or right.

3. (6) The men of Shechem make Abimelech their king.

And all the men of Shechem gathered together, all of Beth Millo, and they went and made Abimelech king beside the terebinth tree at the pillar that was in Shechem.

a. They went and made Abimelech king: It is almost hard to tell who is worse - Abimelech who did the murdering, or the men of Shechem who approved of it. This was an ungodly leader given to an ungodly people, who first rejected God's leadership over the nation and then embraced a cruel and brutal man.

b. Beside the terebinth tree at the pillar that was in Shechem: Ironically, Abimelech's coronation took place at the same tree where Joshua had solemnly placed a copy of the law of God (Joshua 24:26). The law was right there, but Israel refused to read or heed it.

B. Jotham's warning.

1. (7-15) The parable of the trees.

Now when they told Jotham, he went and stood on top of Mount Gerizim, and lifted his voice and cried out. And he said to them: "Listen to me, you men of Shechem, that God may listen to you! The trees once went forth to anoint a king over them. And they said to the olive tree, 'Reign over us!' But the olive tree said to them, 'Should I cease giving my oil, with which they honor God and men, and go to sway over trees?' Then the trees said to the fig tree, 'You come and reign over us!' But the fig tree said to them, 'Should I cease my sweetness and my good fruit, and go to sway over trees?' Then the trees said to the vine, 'You come and reign over us!' But the vine said to them, 'Should I cease my new wine, which cheers both God and men, and go to sway over trees?' Then all the trees said to the bramble, 'You come and reign over us!' And the bramble said to the trees, 'If in truth you anoint me as king over you, then come and take shelter in my shade; but if not, let fire come out of the bramble and devour the cedars of Lebanon!'

a. Now when they told Jotham: Jotham was the only son of Gideon to escape the massacre at the stone (Judges 9:5). Here he told a parable to rebuke the men of Shechem for their choice of Abimelech as a king.

b. The trees once went forth to anoint a king over them: In the parable, the worthy trees (the olive, the fig, and the vine) didn't want to be king. But the unworthy bramble agreed to be king.

c. Let fire come out of the bramble and devour the cedars of Lebanon: The bramble warned that he would be an oppressive ruler and destroy anyone who disagreed with him.

i. One test of the character of a man is to see how he treats those who disagree with him. If his only desire is to destroy those who disagree, then he is much like the bramble - plenty of good points, but no real substance for good.

2. (16-21) Jotham applies the parable: the city of Shechem will be repaid for choosing such a worthless man.

"Now therefore, if you have acted in truth and sincerity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him as he deserves; for my father fought for you, risked his life, and delivered you out of the hand of Midian; but you have risen up against my father's house this day, and killed his seventy sons on one stone, and made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother; if then you have acted in truth and sincerity with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you. But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!" And Jotham ran away and fled; and he went to Beer and dwelt there, for fear of Abimelech his brother.

a. Because he is your brother: The real reason the men of Shechem supported Abimelech was because he was their brother. Abimelech's mother, though only a female servant to Gideon, was from Shechem. Abimelech probably grew up in Shechem (Judges 8:31).

b. Let fire come from Abimelech and devour the men of Shechem: Jotham's warning to the men of Shechem was that their unwise choice will come back to hurt them. He predicted that "fire" would come forth from Abimelech and devour them.

C. Jotham's warning fulfilled.

1. (22-24) Summary: God judges both the city of Shechem and Abimelech.

After Abimelech had reigned over Israel three years, God sent a spirit of ill will between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, that the crime done to the seventy sons of Jerubbaal might be settled and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who aided him in the killing of his brothers. And the men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who passed by them along that way; and it was told Abimelech.

a. God sent a spirit of ill will between Abimelech and the men of Shechem: Everything seemed fine between the men of Shechem and Abimelech for three years. Then, in judgment, God removed the peace that was between them and sent this spirit of ill will.

b. Set men in ambish: Prompted by the spirit of ill will, the men of Shechem set ambushes on the mountain roads, hoping to disrupt the trade routes that profited Abimelech.

2. (25-49) Judgment comes to the city of Shechem.

Now Gaal the son of Ebed came with his brothers and went over to Shechem; and the men of Shechem put their confidence in him. So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry. And they went into the house of their god, and ate and drank, and cursed Abimelech. Then Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him? If only this people were under my authority! Then I would remove Abimelech." So he said to Abimelech, "Increase your army and come out!" When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused. And he sent messengers to Abimelech secretly, saying, "Take note! Gaal the son of Ebed and his brothers have come to Shechem; and here they are, fortifying the city against you. Now therefore, get up by night, you and the people who are with you, and lie in wait in the field. And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city; and when he and the people who are with him come out against you, you may then do to them as you find opportunity." So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies. When Gaal the son of Ebed went out and stood in the entrance to the city gate, Abimelech and the people who were with him rose from lying in wait. And when Gaal saw the people, he said to Zebul, "Look, people are coming down from the tops of the mountains!" But Zebul said to him, "You see the shadows of the mountains as if they were men." So Gaal spoke again and said, "See, people are coming down from the center of the land, and another company is coming from the Diviners' Terebinth Tree." Then Zebul said to him, "Where indeed is your mouth now, with which you said, 'Who is Abimelech, that we should serve him?' Are not these the people whom you despised? Go out, if you will, and fight with them now." So Gaal went out, leading the men of Shechem, and fought with Abimelech. And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate. Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers, so that they would not dwell in Shechem. And it came about on the next day that the people went out into the field, and they told Abimelech. So he took his people, divided them into three companies, and lay in wait in the field. And he looked, and there were the people, coming out of the city; and he rose against them and attacked them. Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city; and the other two companies rushed upon all who were in the fields and killed them. So Abimelech fought against the city all that day; he took the city and killed the people who were in it; and he demolished the city and sowed it with salt. Now when all the men of the tower of Shechem had heard that, they entered the stronghold of the temple of the god Berith. And it was told Abimelech that all the men of the tower of Shechem were gathered together. Then Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an ax in his hand and cut down a bough from the trees, and took it and laid it on his shoulder; then he said to the people who were with him, "What you have seen me do, make haste and do as I have done." So each of the people likewise cut down his own bough and followed Abimelech, put them against the stronghold, and set the stronghold on fire above them, so that all the people of the tower of Shechem died, about a thousand men and women.

a. The men of Shechem put their confidence in him: The men of Shechem lost their confidence in Abimelech, so they chose a new leader named Gaal, the son of Ebed.

b. They went into the house of their god, and ate and drank, and cursed Abimelech: The men of Shechem were so confident that their new leader Gaal could protect them against Abimelech that they started throwing drunken parties and openly cursing Abimelech.

c. When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused: Zebul, the "city manager" on behalf of Abimelech, told Abimelech all about Gaal and this rebellion. Zebul advised Abimelech to come and attack the city.

d. Zebul said to him, "You see the shadows of the mountains as if they were men": Zebul deceived Gaal, allowing Abimelech's troops to take position. With the advantage of their superior position, Abimelech and his soldiers drove out Gaal and his men.

e. He took the city and killed the people who were in it; and he demolished the city and sowed it with salt: Abimelech then turned his fury against the people of Shechem, and killed as many of them as he could, and he demolished their city.

i. This shows the problem of following a man who comes to power through violence. It is only a matter of time until he turns the same violence against you.

f. All the people of the tower of Shechem died, about a thousand men and women: The only survivors in the city of Shechem took refuge in a tower but Abimelech burnt them out and killed them all, about a thousand men and women. Even a secure tower could not protect them.

i. There is a more secure tower than the tower of Shechem. The name of the LORD is a strong tower; the righteous run to it and are safe (Proverbs 18:10). For You have been a shelter for me, a strong tower from the enemy. (Psalm 61:3).

3. (50-55) God's judgment on Abimelech.

Then Abimelech went to Thebez, and he encamped against Thebez and took it. But there was a strong tower in the city, and all the men and women; all the people of the city; fled there and shut themselves in; then they went up to the top of the tower. So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire. But a certain woman dropped an upper millstone on Abimelech's head and crushed his skull. Then he called quickly to the young man, his armorbearer, and said to him, "Draw your sword and kill me, lest men say of me, 'A woman killed him.' " So his young man thrust him through, and he died. And when the men of Israel saw that Abimelech was dead, they departed, every man to his place.

a. Abimelech came as far as the tower and fought against it: After his brutal victory at the tower of Shechem, Abimelech probably thought he was an expert at "tower attack." He went to Thebez and attacked the city and the tower there.

b. A certain woman dropped an upper millstone on Abimelech's head and crushed his skull: At Thebez, a woman dropped a millstone on Abimelech's head and mortally wounded him.

i. This was probably a stone used to grind grain by hand. "Such hand-stones averaged ten to fourteen inches long and weighed five pounds or more." (Wood)

c. "Draw your sword and kill me, lest men say of me, 'A woman killed him.' " Abimelech considered it more "manly" to be killed by his own armor bearer; but he was still dead afterward. Proud even in death, he then had to answer to God for his wicked actions.

4. (56-57) Summation: The certainty of God's judgments.

Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Jerubbaal.

a. Thus God repaid the wickedness of Abimelech: We can be certain that God will repay wickedness, either in this life or the life to come. Usually He finds a way to do it both in this life and the life to come.

b. On them came the curse of Jotham the son of Jerubbaal: God had warned the men of Shechem through Jotham. Yet they rejected the warning of God, and therefore came to ruin.

i. We should each consider if God is warning us about something in the present time. The story of Abimelech, the men of Shechem, and Jotham shows us that there is a real and terrible price to pay for rejecting God's warnings.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 9 (Chapter Introduction)

Overview

Jdg 9:1, Abimelech by conspiracy with the Shechemites, and murder of his brethren, is made king; Jdg 9:7, Jotham by a parable rebukes them, and foretells their ruin; Jdg 9:22, Gaal conspires with the Shechemites against him; Jdg 9:30, Zebul reveals it; Jdg 9:34, Abimelech overcomes them, and sows the city with salt; Jdg 9:46, He burns the hold of the god Berith; Jdg 9:50, At Thebez he is slain by a piece of a millstone; Jdg 9:56, Jotham’s curse if fulfilled.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 9 (Chapter Introduction)

CHAPTER 9

Abimelech, Gideon’ s son, by conspiracy with the Shechemites, and the murder of his brethren, Jotham the youngest escaping, is made king, Jud 9:1-6 . Jotham by a parable rebuketh them, and foretelleth their ruin: he flees and dwells at Beer, Jud 9:7-21 . The Shechemites conspire against Abimelech , Jud 9:22-25 . Gaal joins himself to the Shechemites, Jud 9:26-29 . Zebul reveals it, Jud 9:30-33 . Betrayeth Gaal, Jud 9:34-38 . Abimelech overcometh them, and soweth the city with salt, Jud 9:39-45 . Sets the tower on fire; also the hold of the god Berith, Jud 9:46-49 . He subdues Thebez: going near to the tower to burn it, a woman casts down a piece of a mill-stone on his head, and breaks his skull, Jud 9:50-53 . He commands his armour-bearer to thrust him through, Jud 9:54 . Jotham’ s curse is fulfilled, Jud 9:56,57 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 9 (Chapter Introduction)

(Jdg 9:1-6) Abimelech murders his brethren, and is made king.

(Jdg 9:7-21) Jotham rebukes the Shechemites.

(Jdg 9:22-29) The Shechemites conspire against Abimelech.

(v. 30-49) Abimelech destroys Shechem.

(Jdg 9:50-57) Abimelech slain.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 9 (Chapter Introduction)

The apostasy of Israel after the death of Gideon is punished, not as the former apostasies by a foreign invasion, or the oppressions of any neighbouring power, but by intestine broils among themselves, which in this chapter we have the story of; and it is hard to say whether their sin or their misery appears most in it. It is an account of the usurpation and tyranny of Abimelech, who was base son to Gideon; so we must call him, and not more modishly his natural son: he was so unlike him. We are here told, I. How he thrust himself into the government at Shechem, his own city, by subtlety and cruelty, particularly by the murder of all his brethren (Jdg 9:1-6). II. How his doom was read in a parable by Jothan, Gideon's youngest son (Jdg 9:7-21). III. What strifes there were between Abimelech and his friends the Shechemites (v. 22-41). IV. How this ended in the ruin of the Shechemites (Jdg 9:42-49), and of Abimelech himself (Jdg 9:50-57). Of this meteor, this ignis fatuus of a prince, that was not a protector but a plague to his country, we may say, as once was said of a great tyrant, that he came in like a fox, ruled like a lion, and died like a dog. " For the transgression of a land, such are the princes thereof."

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

Bibliography

Aharoni, Yohanan. Land of the Bible. Phildelphia: Westminster Press, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Alter, Robert. The Art of Biblical Poetry. New York: Basic Books, 1985.

Amit, Yairah. "Judges 4: Its Contents and Form." Journal for the Study of the Old Testament 39 (October 1987):89-111.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Samson." Interest 49:3 (October 1983):4-7.

Auld, A. G. "Judges I and History: A Reconsideration." Vetus Testamentum 25 (1975):261-85.

"Avraham Biran--Twenty Years of Digging at Tell Dan." Biblical Archaeology Review 13:4 (July-August 1987):12-25.

Barré, Michael L. "The Meaning of prsdn in Judges III 22." Vetus Testamentum 41:1 (1991):1-11.

Bienkowski, Piotr. "The Role of Hazor in the Late Bronze Age." Palestinian Exploration Quarterly 119:1 (January-June 1987):50-61.

Block, Daniel I. "Gideon: A Rough Vessel." The Standard 77:2 (February 1987):25-27.

_____. Judges, Ruth. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1999.

_____. "The Period of the Judges: Religious Disintegration under Tribal Rule." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 39-58. Grand Rapids: Baker Book House, 1988.

_____. "The Role of Language in Ancient Israelite Perception of National Identity." Journal of Biblical Literature 103:3 (September 1984):321-340.

_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

Boling, Robert G. Judges. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. "Judges." In The New Bible Commentary: Revised, pp. 252-276. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Bush, George. Notes on Judges. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock Publishing, 1976.

Cassel, Samuel H. "Strong Man: A Scripture Study of the Weaknesses in Strength." Foundations 2 (1959):264-68.

Childe, V. Gordon. New Light on the Most Ancient East. New York: Norton, 1969.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cottrell, Leonard. The Anvil of Civilization. New York: New American Library, 1957.

Craigie, Peter C. "A Reconsideration of Shamgar ben Anath (Judg. 3:31 and 5:6)." Journal of Biblical Literature 91.2 (June 1971):239-40.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Creason, James Frederick, Jr. "A Biblical Theology of Judges." Biblical Viewpoint 19:2 (November 1985):73-77.

Culver, Robert D. "Did Jephthah Really Slay His Daughter and Offer Her Body as a Burnt Offering?" Evangelical Christian 55:2 (February 1959):69-70.

Cundall, Arthur E. "Judges." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1968.

_____. "Judges--An Apology for the Monarchy." Expository Times 81 (October 1969-September 1970):178-81.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "Gideon's Few." Journal of Jewish Studies 7 (1956):155-61.

Davis, Dale Ralph. "Comic Literature--Tragic Theology: A Study of Judges 17-18." Westminster Theological Journal 46 (1984):156-63.

_____. Such a Great Salvation. Grand Rapids: Baker Book House, 1990.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

Dothan, Trude. "What We Know About the Philistines." Biblical Archaeology Review 8:4 (July-August 1982):20-44.

Dumbrell, William J. "In Those Days There Was No King in Israel; Every Man Did What Was Right in His Own Eyes.' The Purpose of the Book of Judges Reconsidered." Journal for the Study of the Old Testament. 25 (1983):23-33.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Emmrich, Martin. "The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle." Journal of the Evangelical Theological Society 44:1 (March 2001):

Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Lawhead, Alvin S. "Grace in the Book of Judges." Preacher's Magazine 58:3 (March-May 1983):25-27.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

Lindsey, F. Duane. "Judges." In The Bible Knowledge Commentary: Old Testament, pp. 373-414. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

MacIntosh, A. A. "The Meaning of MKLYM in Judges XVIII 7." Vetus Testamentum 35:1 (January 1985):68-76.

Malamat, A. "The Danite Migration and the Pan-Israelite Exodus-Conquest: A Biblical Narrative Pattern." Biblica 51 (1970):1-16.

Manor, Dale W. "The Topography and Geography of the Jezreel Valley as they Contribute to the Battles of Deborah and Gideon." Near Eastern Archaeology Society Bulletin NS28 (Winter 1987):25-32.

Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

The New Bible Dictionary. 2nd ed. S.v. "Judges," by G. T. Manley and D. J. Wiseman.

_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Niditch, Susan. "The Sodomite' Theme in Judges 19-20: Family, Community, and Social Disintegration." Catholic Biblical Quarterly 44:3 (July 1982):365-78.

Noth, Martin. The History of Israel. 2nd ed. New York: Harper and Row, 1960.

O'Connell, R. H. The Rhetoric of the Book of Judges. Vetus Testamentum Supplement 63. Leiden, Netherlands: Brill, 1996.

O'Connor, M. "The Women in the Book of Judges." Hebrew Annual Review 10 (1986):277-93.

The Oxford Dictionary of Quotations. Second ed. London: Oxford University Press, 1955.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peet, J. H. John. "The Chronology of the Judges--Some Thoughts." Journal of Christian Reconstruction 9:1-2 (1982-83):161-81.

Pfeiffer, Robert H. Introduction to the Old Testament. New York: Harper & Brothers, 1941.

Rediger, G. Lloyd. "The Samson Syndrome." Church Management--The Clergy Journal 60:7 (May-June 1984):78-79.

Rendall, Ted S. "The Samson Syndrome." Prairie Overcomer 27:7 (July-August 1984):4-19.

Revell, E. J. "The Battle with Benjamin (Judges xx 29-48) and Hebrew Narrative Techniques." Vetus Testamentum 35:4 (October 1985):417-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis Ltd., n.d.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

Soggin, J. A. Judges: A Commentary. Translated by J. S. Bowden. Old Testament Library series. Philadelphia: Westminster Press, 1981.

Stek, John H. "The Bee and the Mountain Goat: A Literary Reading of Judges 4." In A Tribute to Gleason Archer, pp. 53-86. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tanner, J. Paul. "The Gideon Narrative as the Focal Point of Judges." Bibliotheca Sacra 149:594 (April-June 1992):146-61.

Torcszyner, Harry. "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.

Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

Webster's New World Dictionary of the American Language. College ed. Cleveland and New York: World Publishing Co., 1953.

Wilkinson, Elizabeth. "The Hapax Legomenon of Judges IV 18." Vetus Testamentum 33:4 (1983):512-13.

Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

Wolf, Herbert. "Judges." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, G. Ernest. Shechem, the Biography of a Biblical City. New York: McGraw Hill, 1965.

Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 9 (Chapter Introduction)

INTRODUCTION TO JUDGES 9

This chapter contains an account of the craft and cruelty of Abimelech, by which he got himself made king of the Shechemites, Jdg 9:1 of the parable of Jotham, the youngest son of Gideon, concerning the trees, in which he exposes their folly in making Abimelech king, and foretells the ruin of them both, Jdg 9:7 of the contentions which arose between Abimelech, and the men of Shechem, increased by Gaal the son of Ebed, Jdg 9:22 who was drawn into a battle with Abimelech, and beaten and forced to fly, Jdg 9:30 but the quarrel between Abimelech and the men of Shechem ceased not, but still continued, which issued in the entire ruin of the city and the inhabitants of it, Jdg 9:42 and in the death of Abimelech himself, according to Jotham's curse, Jdg 9:50.