Text -- Judges 9:1 (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,

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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

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.

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)

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.

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.”

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.

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.

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.

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.

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

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

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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.

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_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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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.