Text -- Judges 9:44-57 (NET)

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 9:44

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 9:50

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 9:45

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.

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 9:44

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 9:44

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 9:45

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 9:44

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 9:44

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 9:45

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 9:30-49

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 9:22-49

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 9:44

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 9:22-49

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

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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.