Judges 10

Jdg 10:1 And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.

To defend Israel - To save, deliver, and protect Israel ; The word is the same as in Jdg_2:16, Jdg_2:18; Jdg_3:9, Jdg_3:15, Jdg_3:31, etc., and is the technical word applied to the judges.

there arose - Not of himself, but raised by God, as the other judges were. The term “there arose,” also marks Tola as one of the Judges, properly so called, raised by divine providence.

Tola the son of Puah - Both names of heads of houses in the tribe of Issachar 1Ch_7:1; Gen_46:13. As this Tola continued twenty-three years a judge of Israel after the troubles of Abimelech’s reign, it is likely that the land had rest, and that the enemies of the Israelites had made no hostile incursions into the land during his presidency and that of Jair; which, together continued forty-five years.

Tola the son of Puah - He was of the tribe of Issachar, and bore the same name as the eldest son of Issachar did, as his father Puah had the name of the second son of Issachar, 1Ch_7.

he dwelt in Shamir in Mount Ephraim - Not the same as that mentioned in Jos_15:48, which was in the hill country of Judah . Issaehar would seem from this to have extended into the northern part of mount Ephraim . When he became judge in Israel he removed to this place, as being in the midst of the tribes, and near the tabernacle of Shiloh , and so fit for a judge to reside in, to whom the people might apply from all parts to have justice and judgment administered to them. It is called Shamir in Mount Ephraim , to distinguish it from another of the same name in the mountain of Judah , Jos_15:48. It seems to have its name from the thorns which grew about it.

Jdg 10:2 And he judged Israel twenty and three years, and died, and was buried in Shamir.

Jdg 10:3 And after him arose Jair, a Gileadite, and judged Israel twenty and two years.

Jair, a Gileadite - Who was of the half tribe of Manasseh, on the other side Jordan, which inhabited the land of Gilead, and who is the first of the judges that was on that side Jordan; it pleased God, before the government was settled in a particular tribe, to remove it from one to another, and to honour them all, and to show that though the two tribes of Reuben and Gad, and the half tribe of Manasseh, were separated from their brethren by the river Jordan, they were not neglected by the Lord; and generally speaking judges were raised up in all those parts which were most oppressed, and liable to be oppressed by their enemies, as Gilead by the Ammonites; wherefore this, and the next judge that followed him, Jephthah, were of Gilead:

Jair the Gileadite - Nothing further is related of him than that he had thirty sons who rode upon thirty asses, which was a sign of distinguished rank in those times when the Israelites had no horses. They had thirty cities. These cities they were accustomed to call Havvoth-jair unto this day (the time when our book was written), in the land of Gilead . This statement is not at variance with the fact, that in the time of Moses the Manassite Jair gave the name of Havvoth-jair to the towns of Bashan which had been conquered by him (Num_32:41; Deu_3:14); for it is not affirmed here, that the thirty cities which belonged to the sons of Jair received this name for the first time from the judge Jair, but simply that this name was brought into use again by the sons of Jair, and was applied to these cities in a peculiar sense.

Jair, a Gileadite--This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Num_32:41; Deu_3:14; Jos_13:3; 1Ch_2:22).

Jdg 10:4 And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.

He had thirty sons - It appears that there was both peace and prosperity during the time that Jair governed Israel ; he had, it seems, provided for his family, and given a village to each of his thirty sons; which were, in consequence, called Havoth Jair or the villages of Jair. Their riding on thirty ass colts seems to intimate that they were persons of consideration, and kept up a certain dignity in their different departments.

they had thirty cities, which are called Havothjair unto this day - These villages were called so before this time from another Jair, but the old name was revived and confirmed upon this occasion. There were some of this name that belonged to Jair, a son of Manasseh, in the times of Moses, Num_32:41 and these may be the same, at least some of them; for they were but twenty three he had, whereas these were thirty, 1Ch_2:22 and these coming by inheritance to this Jair, a descendant of the former, and he being of the same name, and these cities perhaps repaired and enlarged by him, the name of them was continued and established, for it is not reasonable to suppose that this is the same Jair that lived in the times of Moses, who, if so, must have lived more than three hundred years, an age men did not live to in those times.

Jdg 10:5 And Jair died, and was buried in Camon.

Jdg 10:6 And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.

The gods of Syria - Or “ Aram .” In the times of the Judges the various tribes of Aramites, or Syrians, were not compacted into one state, nor were they until after the time of Solomon. The national gods of these various Aramean tribes were probably the same; and their worship would be likely to be introduced into the trans-Jordanic tribes. It has been remarked that the Hebrew words for “to divine,” “to practice magic,” “idolatrous priests,” and other like words, are of Syrian origin. The Syriac ritual proved very attractive to king Ahaz 2Ki_16:10-12 And King Ahaz went to Damascus to meet Tiglath-pileser king of Assyria at Damascus. And he saw an altar at Damascus. And King Ahaz sent to Urijah the priest the pattern of the altar, and the form of it, according to all its work. And Urijah the priest built an altar according to all that King Ahaz had sent from Damascus. So Urijah the priest did until King Ahaz came in from Damascus. And the king came in from Damascus, and the king saw the altar. And the king approached to the altar and offered on it.

the gods of Sidon, Moab, Ammon, and Philistines - 1Ki_11:5 For Solomon went after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites;

1Ki_11:7 Then Solomon built a high place for Chemosh, the abomination of Moab, in the hill which is before Jerusalem, and for Molech, the abomination of the sons of Ammon.

1Ki_11:33 because they have forsaken Me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Milcom the goddess of the sons of Ammon, and have not walked in My ways, to do what is right in My eyes, and to keep My statutes and My judgments, as David his father did.

1Sa_5:2-5 And the Philistines took the ark of God and brought it into the house of Dagon, and set it beside Dagon. And when those of Ashdod arose early on the next day, behold, Dagon had fallen upon his face to the earth before the ark of the LORD. And they took Dagon and set him in his place again. And when they arose early on the next morning, behold, Dagon had fallen on his face to the earth before the ark of the LORD. And the head of Dagon, and both the palms of his hands, were cut off upon the threshold. Only the stump of Dagon was left to him. And neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod to this day.

The children of Israel did evil again in the sight of the Lord - They became universal idolaters, adopting every god of the surrounding nations.

the gods of Moab - the chief of which were Baalpeor and Chemosh, Num_25:3 And Israel joined himself to Baal-peor. And the anger of the LORD was kindled against Israel.

the gods of the children of Ammon - as Milcom or Molech, 1Ki_11:5. The Ammonites are mentioned after the Philistines, not because they did not oppress the Israelites till afterwards, but for purely formal reasons, viz., because the historian was about to describe the oppression of the Ammonites first.

the gods of the Philistines - as Dagon the god of Ashdod , Beelzebub the god of Ekron, Marnas the god of Gaza , and Derceto the goddess of Ashkalon:

forsook the Lord, and served not him - not even in conjunction with the above deities; at other times, when they worshipped other gods, they pretended to worship the Lord also, they served the creature besides the Creator; but now they were so dreadfully sunk into idolatry, that they had wholly forsaken the Lord and his worship at the tabernacle, and made no pretensions to it, but entirely neglected it. This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.

The third stage in the period of the judges, which extended from the death of Jair to the rise of Samuel as a prophet, was a time of deep humiliation for Israel, since the Lord gave up His people into the hands of two hostile nations at the same time, on account of their repeated return to idolatry; so that the Ammonites invaded the land from the east, and oppressed the Israelites severely for eighteen years, especially the tribes to the east of the Jordan; whilst the Philistines came from the west, and extended their dominion over the tribes on this side, and brought them more and more firmly under their yoke. It is true that Jephthah delivered his people from the oppression of the Ammonites, in the power of the Spirit of Jehovah, having first of all secured the help of God through a vow, and not only smote the Ammonites, but completely subdued them before the Israelites. But the Philistine oppression lasted forty years; for although Samson inflicted heavy blows upon the Philistines again and again, and made them feel the superior power of the God of Israel, he was nevertheless not in condition to destroy their power and rule over Israel . This was left for Samuel to accomplish, after he had converted the people to the Lord their God.

In the account of the renewed apostasy of the Israelites from the Lord contained in Jdg_10:6, seven heathen deities are mentioned as being served by the Israelites. If we compare the list of these seven deities with Jdg_10:11 and Jdg_10:12, where we find seven nations mentioned out of whose hands Jehovah had delivered Israel, the correspondence between the number seven in these two cases and the significant use of the number are unmistakable. Israel had balanced the number of divine deliverances by a similar number of idols which it served, so that the measure of the nation's iniquity was filled up in the same proportion as the measure of the delivering grace of God. The number seven is employed in the Scriptures as the stamp of the works of God, or of the perfection created, or to be created, by God on the one hand, and of the actions of men in their relation to God on the other. The foundation for this was the creation of the world in seven days.

Jdg 10:7 And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon.

The anger of the Lord was hot - This Divine displeasure was manifested in delivering them into the hands of the Philistines and the Ammonites. The former dwelt on the western side of Jordan ; the latter, on the eastern: and it appears that they joined their forces on this occasion to distress and ruin the Israelites, though the Ammonites were the most active.

and he sold them into the hands of the Philistines - that is, delivered them into their hands, and they became subject and were in bondage to them, as such are that are sold for "slaves".

Jdg 10:8 And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead.

That year they troubled - The Philistines on one side, and the children of Ammon on the other; meaning either that year in which Jair died; or the first year they began to bring them into bondage: "and from that year" they vexed and distressed them, they continued to vex and distress them

Jdg 10:9 Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.

the children of Ammon passed over Jordan - Not content with the oppression of the tribes on the other side Jordan, which had continued eighteen years, they came over Jordan into the land of Canaan to ravage that, and bring other of the tribes into subjection to them, particularly the three next mentioned, who lay to the south and the southeast of the land of Canaan, and were the first the Ammonites had to fight with and subdue, when they had crossed Jordan to the east of it:

Israel was sore distressed - by the Ammonites in the east, threatening those three tribes, mentioned, and the Philistines on the west, who gave disturbance to the tribes that lay nearest them, as Asher, Zebulun, Naphtali, Issachar, and Dan; and this distress was begun the same year in different parts, by different enemies.

Jdg 10:10 And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.

And the children of Israel cried unto the Lord - In this their distress, seeing nothing but ruin and destruction before their eyes, their land being invaded by such powerful enemies in different quarters; this opened their eyes to a sense of their sins, the cause of it, and brought them to a confession of them:

we have sinned against thee – they had been guilty not only of sins of omission, neglecting the pure of God, but also of sins of commission, even gross idolatry, in serving Baalim, and other gods, before mentioned.

We have sinned against thee--The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

Jdg 10:11 And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?

And the Lord said - By what means these reproofs were conveyed to the Israelites, we know not: it must have been by an angel, a prophet, or some holy man inspired for the occasion.

Did I not deliver you - The Israelites were delivered from the “Egyptians” at the Exodus; from the “Amorites” in the victories over Sihon, and Og, and the five kings of the Amorites Jos_10:5; from the “children of Ammon” by Ehud; and from the “Philistines,” by the hand of Shamgar.

from the Egyptians - by bringing them out of subjection and bondage to them, and by delivering them out of their hands at the Red sea :

from the Amorites - the kings of Sihon and Og, whose countries were taken from them, and put into their hands, when they attempted to stop them in their march to the land of Canaan :

from the children of Ammon - when they joined with the Moabites against them, Jdg_3:13.

from the Philistines - in the times of Shamgar, Jdg_3:31.

Jdg 10:12 The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.

The Zidonians - Who were left in the land to distress them, though there is no particular mention of them, and of the distress they gave them, and of their deliverance from it. An allusion to the time of Barak, when the Zidonians doubtless formed part of the great confederacy of Canaanites under Jabin king of Hazor. See Jos_11:8.

The Amalekites - both quickly after they came out of Egypt , Exo_17:13 and when they were come into the land of Canaan , joining the Moabites and the Midianites against them, Jdg_3:13 in the time of Gideon.

The Maonites - Probably one of the tribes of the “children of the East,” who came with the Midianites and Amalekites in the time of Gideon, and may have been conspicuous for their hostility to Israel , and for the greatness of their discomfiture, though the record has not been preserved. The name is “Mehununs” in 2Ch_26:7.

and the Maonites - meaning either the old inhabitants of Maon, a city in the mountains in the south of Judah, near to which was a wilderness of this name, Jos_15:55 1Sa_23:25, 1Sa_25:2 or rather a people of Arabia, called Minaeans, the same with Mehunim, mentioned with the Arabians, 2Ch_26:7 and who perhaps came along with the Midianites, when they oppressed Israel; though some have thought of the old inhabitants of Bethmeon and Baalmeon, Num_32:38.

Jdg 10:13 Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.

wherefore I will deliver you no more - which is not to be understood absolutely, since after this he did deliver them, but conditionally, unless they repented of their idolatries, and forsook them. This is said to bring them to a sense of their sin and danger. Since they had been so remarkably saved, time after time, and delivered from so many powerful enemies, which was dreadful ingratitude:

Jdg 10:14 Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.

Go and cry to the gods which you have chosen - Therefore the Lord would not save them any more. They might get help from the gods whom they had chosen for themselves. The Israelites should now experience what Moses had foretold in his song Deu_32:37-38 And He shall say, Where are their gods, their rock in whom they trusted? Who ate the fat of their sacrifices and drank the wine of their drink offerings? Let them rise up and help you; let it be your hiding place. This divine threat had its proper effect. The Israelites confessed their sins, submitted thoroughly to the chastisement of God, and simply prayed for salvation;

The change in the purpose of God does not imply any changeableness in the divine nature; it simply concerns the attitude of God towards His people, or the manifestation of the divine love to man. In order to bend the sinner at all, the love of God must withdraw its helping hand and make men feel the consequences of their sin and rebelliousness, that they may forsake their evil ways and turn to the Lord their God. When this end has been attained, the same divine love manifests itself as pitying and helping grace. Punishments and benefits flow from the love of God, and have for their object the happiness and well-being of men. Hebrews 12:4-11

4 You have not yet resisted unto blood, striving against sin.

5 And you have forgotten the exhortation which speaks to you as to sons, "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him;

6 for whom the Lord loves He chastens, and He scourges every son whom He receives."

7 If you endure chastening, God deals with you as with sons, for what son is he whom the father does not chasten?

8 But if you are without chastisement, of which all are partakers, then you are bastards and not sons.

9 Furthermore we have had fathers of our flesh who corrected us , and we gave them reverence. Shall we not much rather be in subjection to the Father of spirits and live?

10 For truly they chastened us for a few days according to their own pleasure, but He for our profit, that we might be partakers of His holiness.

11 Now chastening for the present does not seem to be joyous, but grievous. Nevertheless afterward it yields the peaceable fruit of righteousness to those who are exercised by it.

Jdg 10:15 And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.

We have sinned - The reprehension of this people was kind, pointed, and solemn; and their repentance deep. And they gave proofs that their repentance was genuine, by putting away all their idols: but they were ever fickle and uncertain.

do thou unto us whatsoever seemeth good unto thee - inflict what punishment he would upon them, as famine or pestilence, they could not but own it would be just and righteous, and what their sins deserved:

deliver us only, we pray thee, this day - out of the hands of men; they chose rather to fall into the hands of God; and however he thought fit to deal with them, they entreated that this once he would save them out of the hands of their enemies.

Jdg 10:16 And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.

and his soul was grieved for the misery of Israel - He acted towards them, like one that felt their sufferings; he had pity upon them, quite changed his carriage towards them, and punished their enemies as sorely as if they had grieved and injured his own person. What a proof of the philanthropy of God! Here his compassions moved on a small scale; but it was the same principle that led him to give his Son Jesus Christ to be a sacrifice for the sins of the Whole world. God grieves for the miseries to which his creatures are reduced by their own sins. Be astonished, ye heavens, at this; and shout for joy, all ye inhabitants of the earth! for, through the love whence this compassion flowed, God has visited and redeemed a lost world!

and his soul was grieved for the misery of Israel - Not that there is any grief in God; he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures. Not that there is any change in God; for he is of one mind, and who can turn him? But his goodness is his glory; by it he proclaims his name, and magnifies it; and as he is pleased to put himself into the relation of a father to his people, so he is pleased to represent his goodness to them by the compassion of a father to his children; for as he is the Father of lights, so is he the Father of mercies.

Jdg 10:17 Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh.

The historian, having related the preliminary incidents, now comes to the final issue which forms the subject matter of his narrative. On a certain occasion, as on many previous ones, the Ammonites were encamped in Gilead, with the intention of dispossessing the Israelites of the whole country, or at least as far as the river Jabbok Jdg_11:13, and of invading the West-Jordanic tribes. The children of Israel on the East of Jordan assembled together to resist them, and pitched their camp in Mizpeh. The narrative proceeds to detail what happened.

Mizpeh - as its name, “watch-tower” or “look-out” indicates was situated on a height of Mount Gilead , and was, as such, a strong post. Four or five places of the name occur in Scripture. There were several cities in the land of Israel , on both sides Jordan with this name; this must design a place on the other side Jordan, either in the tribe of Gad or Manasseh, for it seems there was of this name in each, Gen_31:49. This Mizpeh may have been in eastern Manasseh (Jos_11:3).

The children of Ammon were gathered together - Literally, they cried against Israel - they sent out criers in different directions to stir up all the enemies of Israel ; and when they had made a mighty collection, they encamped in Gilead . They had passed over Jordan, as in Jdg_10:9 and had been distressing three of the tribes of Israel on that side; but now being informed, by an herald at arms, that the children of Israel, on the other side Jordan, were risen up in defence of their country, rights, and liberties, the children of Ammon came back and crossed over Jordan again:

the children of Ammon were gathered together--From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh.

Jdg 10:18 And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.

And the people and princes - The inhabitants of Gilead appear as a separate and independent community, electing their own chief, without any reference to the West-Jordanic tribes.

What man is he that will begin to fight - It appears that, although the spirit of patriotism had excited the people at large to come forward against their enemies, yet they had no general, none to lead them forth to battle. God, however, who had accepted their sincere repentance, raised them up an able captain in the person of Jephthah. In those ancient times much depended on the onset; a war was generally terminated in one battle, the first impression was therefore of great consequence, and it required a person skillful, valorous, and strong, to head the attack. Jephthah was a person in whom all these qualifications appear to have met. When God purposes to deliver, he, in the course of his providence, will find out, employ, and direct the proper means.

Judges 9

Jdg 9:1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

And Abimelech the son of Jerubbaal went to Shechem - We have already seen that Abimelech was the son of Gideon, by his concubine at Shechem. His going thither after his father’s death was to induce his townsmen to proclaim him governor in the place of his father. Shechem was the residence of his mother, and of all her relatives. We are not told how soon after the death of Gideon these events happened. There must have been time for the apostacy and establishment of Baal-worship, and for the development of ill-will between Abimelech and his brethren.

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

Jdg 9:2 Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh.

all the men of Shechem - literally, “the masters” and is better interpreted as the lords of Shechem.

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

either that all the sons of Jerubbaal or that one reign over you - He supposed they could take that government which their father refused; and that the multitude of his sons could occasion divisions, and confusions, which they might avoid by choosing him king; and so they might enjoy the monarchy which they had long desired. This is a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

all the sons of Jerubbaal - The name “sons of Jerubbaal,” of the man who had destroyed the altar of Baal, was just as little adapted to commend the sons of Gideon to the Shechemites, who were devoted to the worship of Baal, as the remark that seventy men were to rule over them. No such rule ever existed, or was even aspired to by the seventy sons of Gideon. But Abimelech assumed that his brothers possessed the same thirst for ruling as he did himself; and the citizens of Shechem might be all the more ready to put faith in his assertions, since the distinction which Gideon had enjoyed was thoroughly adapted to secure a prominent place in the nation for his sons.

Jdg 9:3 And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

He is our brother - They were easily persuaded to believe what served their own interest. The Ephraimite pride revolted from Abi-ezrite rulers, and inclined them to one who was a Shechemite by birth.

Jdg 9:4 And they gave him threescore and ten pieces of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.

they gave him seventy pieces of silver out of the house of Baalbirith - The temple of their idol; out of the money which had been dedicated to his service by freewill offering, or out of a bank which they deposited there for greater safety, and perhaps out of a superstitious notion of its being more prosperous and successful. As he was now usurping the government of God, he begins with a contribution from the idol temple.

wherewith Abimelech hired vain and light persons - these were a base scoundrel sort of people, that lived in an idle scandalous manner, a sort of freebooters, that lived upon what they could lay hold on in a way of force and rapine; men of light heads and empty brains, and whose pockets were as light and empty as their heads, and fit to engage in any enterprise, though ever so barbarous, for the sake of a little money. With this money Abimelech easily hired light and desperate men, who followed him (attached themselves to him); and with their help he murdered his brethren at Ophrah, seventy men, with the exception of Jotham the youngest, who had hidden himself.

Jdg 9:5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

Slew his brethren - His brothers by the father’s side, Jdg_8:30. This was a usual way of securing an ill-gotten throne; the person who had no right destroying all those that had right, that he might have no competitors. Such wholesale slaughters have always been common in Eastern monarchies, and are among the fruits of polygamy.

Slew his brethren - This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in some countries --that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors.

for he hid himself - possibly Abimelech, and his crew, were most forward to lay hold of the eldest, and sacrifice them first, as being most in his way; this gave Jotham the youngest not only notice of their design, but an opportunity of providing for his safety.

Being threescore and ten persons--A round number is used, but it is evident that one escaped and makes the number 69. All the seventy were killed except Jotham. They are said to be seventy that were slain, though one escaped, the round number being given, as in many other instances, as in Gen_46:27.

Jdg 9:6 And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem.

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

and all the house of Millo - The word Millo signifies primarily a rampart, inasmuch as it consisted of two walls, with the space between them filled with rubbish. There was also a Millo at Jerusalem (2Sa_5:9; 1Ki_9:15). “All the house of Millo” are all the inhabitants of the castle, the same persons who are described in Jdg_9:46 as “all the men of the tower.”

And all the house of Millo - Millo might have been a fortified place close to, but separate from, Shechem, and perhaps the same as the tower of Shechem mentioned in Jdg_9:46-47 And all the men of the tower of Shechem heard, and entered into a stronghold of the house of the god Berith. And it was told Abimelech that all the men of the tower of Shechem were gathered together. The building or enlarging of the better-known Millo, at Jerusalem was one of Solomon’s great works 1Ki_9:15 And this is the reason of the labor force which King Solomon raised to build the house of the LORD and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer, 1Ki_9:24 But Pharaoh's daughter came up from the city of David to her house which had been built for her. And he built Millo. The population dwelling in Millo though perhaps numerically small, had great weight from possessing the stronghold. Their giving Abimelech the title of king indicates the strong Canaanite influence at Shechem. All the Canaanite chiefs were called kings, but it was a title hitherto unknown in Israel . This title had not been named by those Israelites who offered to make Gideon their hereditary ruler Jdg_8:22-23 And the men of Israel said to Gideon, Rule over us, both you and your son, and your son's son also. For you have delivered us from the hand of Midian. And Gideon said to them, I will not rule over you, neither shall my son rule over you. The LORD shall rule over you.

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

and made Abimelech king - which was a most bold and daring action; being done without asking counsel of God, without which no king was to be set over Israel, and by a single city, without the knowledge, advice, and consent of the body of the people of Israel.

The plain of the pillar - the place where they met together, and did this business in voting Abimelech to be king, was near a place where a pillar was set in Shechem; or by the oak of the pillar in Shechem, and so may mean the stone under an oak, which Joshua placed there as a testimony between God and the people, Jos_24:25-26 And Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God, and took a great stone and set it up there under an oak by the sanctuary of the LORD and here, in the same place where Joshua convened the people of Israel , and made his last speech to them, was this business done. Ironic when you consider that this was set up to memorialize the people proclaiming that they will follow Him. Joshua 24:21-24 And the people said to Joshua, No, but we will serve the LORD. And Joshua said to the people, You are witnesses against yourselves that you have chosen the LORD, to serve Him. And they said, We are witnesses. And now put away the strange gods among you, and incline your heart to the LORD God of Israel. And the people said to Joshua, We will serve the LORD our God, and His voice we will obey. The inhabitants of Shechem, the worshippers of Baal-berith, carried out the election of Abimelech as king in the very same place in which Joshua had held the last national assembly, and had renewed the covenant of Israel with Jehovah the true covenant God (Jos_24:1, Jos_24:25-26).

Jdg 9:7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.

Stood in the top of Mount Gerizim - Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. Josephus says the people were having a festival of sorts at the time.

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

That God may hearken unto you - a very solemn manner of address to them, tending to excite attention, as having somewhat of importance to say to them, and suggesting, that if they did not hearken to him, God would not hearken to them when they cried to him, and therefore it behoved them to attend: it is an adjuration of them to hearken to him, or a wish that God would not hearken to them if they were inattentive to him. It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.

Jdg 9:8 The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us.

This fable is one of only two of the kind found in Scripture. Somewhat different are the parables of the Old Testament, 2Sa_12:1-4; 2Sa_14:5-11; 1Ki_20:39-40.

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

To anoint a king - Hence it appears that anointing was usual in the installation of kings, long before there was any king in Israel. There was no occasion for the trees to choose a king, they are all the trees of the Lord which he has planted. Nor was there any occasion for Israel to set a king over them, for the Lord was their King.

The olive tree - The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless. This is a fit emblem of a good man, endowed with excellent virtues and qualifications for good, as David king of Israel, who is compared to such a tree, Psa_52:8 But I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever, one scholar applied this to Othniel the first judge; but it may be better applied to Gideon, an excellent good man, full of fruits of righteousness, and eminently useful, and to whom kingly government was offered, and was refused by him; and the men of Shechem could scarcely fail of thinking of him, and applying it to him, as Jotham was delivering his fable.

Jdg 9:9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees?

Honor God and man - Alluding to the constant use of oil in the meat-offerings Lev. 2:1-16, and in the holy ointment Exo_30:24-25. It is true that olive oil was often used in the service of God: the priests were anointed with it; the lamps in the tabernacle lighted with it; almost all the offerings of fine flour, cakes prepared in the pan, etc., had oil mingled with them; therefore Jotham might say that with it they honor God; and as priests, prophets, and kings were anointed, and their office was the most honorable, he might with propriety say, therewith they honor man. In like manner, the allusion in Jdg_9:13 is to the drink-offerings of wine.

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

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

Jdg 9:10 And the trees said to the fig tree, Come thou, and reign over us.

And the trees said to the fig tree - Another useful and fruit bearing tree, and to which also good men are sometimes compared.

come thou, and reign over us - which may be applied to one of Gideon's sons, who, though they had not a personal offer of kingly government themselves, yet it was made to them through their father, and refused, as for himself, so for them. Gideon refused this honor, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.

Jdg 9:11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?

Should I forsake my sweetness - The fruit of the fig tree is a sweet and luscious fruit.

Jdg 9:12 Then said the trees unto the vine, Come thou, and reign over us.

Then said the trees unto the vine - Another emblem of good and useful men and plant.

Jdg 9:13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?

Which cheereth God and man - which being used in the drink offerings was acceptable to God, and of a sweet savor to him, Num_15:7 And for a drink offering you shall offer the third of a hin of wine for a sweet savor to the LORD and being drank by man, revives, refreshes, and makes glad, when before sorrowful, drooping, faint, and weary, Psa_104:15 and wine cheers the heart of man, and oil makes his face shine, and bread sustains the heart of man.

Jdg 9:14 Then said all the trees unto the bramble, Come thou, and reign over us.

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

There is much of the moral of this fable contained in the different kinds of trees mentioned.

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

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

3. The vine, which provides fruit and wine.

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

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

Then said all the trees - The expression “all the trees” is to be carefully noticed in Jdg_9:14. “All the trees” say to the briar, Be king over us, whereas in the previous verse only “the trees” are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honor to the briar.

Jdg 9:15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

Let fire come out - The propriety of the image is strictly preserved, for even the thorns of the worthless bramble might kindle a flame which would burn the stately cedars to the ground. See Psa_58:9 Before your pots can feel the thorns, whether green or glowing, He shall sweep it away.

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

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

Devour the cedars - In stead of protection, you shall receive destruction by me.

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

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

come and put your trust in my shadow - The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm.

Jdg 9:16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;

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

Now therefore, if ye have done truly and sincerely - If they had done this conscientiously, and in the uprightness of their hearts, to take such a base man, and a murderer, and make him their king.

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

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

Jdg 9:17 (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:

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

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

Jdg 9:18 And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your brother;)

ye are risen up against my father's house this day - Which was an instance of great ingratitude in them. Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance. The men of Shechem were accessory to it, they gave Abimelech money, with which he hired men to assist him in it, see Jdg_9:20 and it is very probable they were privy to his intention, and encouraged him to it; and certain it is they showed their approbation of it, by making Abimelech king after it.

slain his sons, seventy persons on one stone - excepting one, himself, their design was to cut off everyone; and all being slain but one, the round number is given., and therefore they are justly charged with it:

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

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

Jdg 9:19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you:

If ye then have dealt truly and sincerely - If they could in their consciences think and believe they had done well, and acted the faithful and upright part by him and his family.

then rejoice ye in Abimelech - may you be happy in him as a king, and he be happy in you as his subjects, and live peaceably and comfortably together, if they have acted in good faith towards Gideon’s family.

Jdg 9:20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

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

But if not - If it appeared that they had not acted uprightly and sincerely in this matter. The flip side of what is stated in the previous verse.

Jdg 9:21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.

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

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

Jdg 9:22 When Abimelech had reigned three years over Israel,

When Abimelech had reigned - Rather, “had ruled.” It is not the phrase used in Jdg_9:6. It looks as if the Shechemites alone had made him king, and the rest of Israel had submitted to his dominion, without allowing his title of king. In Judges 9:6, the word used is Strong’s H4427 a verb meaning to rule, to be king, to make king. The verb is used approximately three hundred times in its simple form to mean to rule, to be king, to have sway, power, and dominion over people and nations. In this verse, the word used is Strong’s H7786 a verb meaning to vanquish; by implication to rule, to have power.

When Abimelech had reigned three years over Israel - The people in general consenting to what the men of Shechem had done, at least not opposing it.

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

Jdg 9:23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

God sent an evil spirit - Permitted an evil spirit, to go among them, who stirred up suspicions, jealousies, hatred, and ill will to one another, and sowed the seeds of discord and contention among them; or God gave them up to their own hearts' lusts, to think ill of one another, grow jealous, and meditate revenge: He permitted jealousies to take place which produced factions; and these factions produced insurrections, civil contentions, and slaughter.

God sent an evil spirit - An evil spirit is not merely an evil disposition, but an evil demon, which produced discord and strife, just as an evil spirit came upon Saul (1Sa_16:14-15; 1Sa_18:10); not Satan himself, but a supernatural spiritual power which was under his influence. This evil spirit God sent to punish the wickedness of Abimelech and the Shechemites. Elohim, not Jehovah, because the working of the divine justice is referred to here.

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

Jdg 9:24 That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.

That the cruelty done to the seventy sons of Jerubbaal - That vengeance might come on the authors of it; so things were ordered by God that this might come to pass:

their blood be laid upon Abimelech - be charged to his account, and he suffer for shedding it:

upon the men of Shechem which aided him - by giving him money to hire men to go with him to do it, and perhaps by words encouraging the assassins. The Shechemites, who countenanced Abimelech’s pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first.

Jdg 9:25 And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.

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

they robbed all that came along - Such as favored or served Abimelech; for to such only their commission reached, though it may be, they went beyond their bounds, and robbed all passengers promiscuously. This they did to show their contempt of his government, and that they were no longer under it, and every man did what was right in his own eyes, as if they had no governor over them. Possibly, however, these highway robbers were to watch for Abimelech himself, if he should come to Shechem, not only to plunder him, but, if possible, to dispatch him altogether. This was made known to Abimelech. But before he had put down the brigandage, the treachery broke out into open rebellion.

Jdg 9:26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.

Gaal the son of Ebed - Of this person we know no more than is here told. He was probably one of the descendants of the Canaanites, who hoped from the state of the public mind, and their disaffection to Abimelech, to cause a revolution, and thus to restore the ancient government as it was under Hamor, the father of Shechem. It looks, by some speeches of his afterwards, as if he was a descendant of Hamor, prince of Shechem, in the times of Jacob, who, since the expulsion of the Canaanites, his family had retired to some distant parts; but hearing of a difference between Abimelech and the Shechemites, Gaal, with some of the family, came over, perhaps over Jordan, to make what advantage he could of it.

He got into Shechem with a band of men, “his brethren,” unopposed by Zebul, Abimelech’s officer, and soon gained the confidence of the Shechemites,

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

Jdg 9:27 And they went out into the fields, and gathered their vineyards, and trode the grapes, and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.

Seditious and lawless acts Jdg_9:25-26 now broke out into open rebellion. It was at an idolatrous feast in the house of Baal-berith, on occasion of the vintage, and when they were excited with wine, that the rebellion was matured. Those present began to “curse Abimelech,” to speak insultingly of him, and to revile him (compare Lev_20:9; 2Sa_19:21; Isa_8:21). Gaal, the son of Ebed, who was watching the opportunity, immediately incited them to revolt from the dominion of Abimelech, offering himself to be their captain; adding a message of defiance to Abimelech, addressed, probably, to Zebul, who was present but too weak to resent it on the spot.

Gathered their vineyards - At the vintage they prepared praise-offerings with the grapes which they had gathered and pressed, eating and drinking in the house of their god, i.e., the temple of Baal-berith, and cursing Abimelech at these sacrificial meals, probably when they were excited with wine. The word used for “merry” signifies, according to Lev_19:24, praise-offerings of the fruits which newly-planted orchards or vineyards bore in the fourth years. Lev 19:24 But in the fourth year all the fruit of them shall be holy to praise Jehovah.

Made merry - The word translated “merry” occurs only here and in Lev_19:24. Its etymology gives the sense of “praises”, “thanksgivings”; and its use in these two passages rather indicates that the fruits themselves which were brought to the House of God with songs of praise, and eaten or drunken with religious service, were so called. The thank-offerings would be a portion of the new wine of the vintage which they had just gathered in.

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

Jdg 9:28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?

Who is Abimelech - Abimelech was regarded by him as contemptible, not because he was the son of a maid-servant or of very low birth, nor because he was ambitious and cruel, a patricide and the murderer of his brethren, but because he was a son of Jerubbaal, a son of the man who destroyed the altar of Baal at Shechem and restored the worship of Jehovah, for which the Shechemites themselves had endeavored to slay him (Jdg_6:27.).

Who is Shechem - may be gathered from the answer, “and Zebul his officer.” Gaal is speaking not so much of the city as of its inhabitants. The might and greatness of Shechem did not consist in the might and authority of its prefect, Zebul, who had been appointed by Abimelech, and whom the Shechemites had no need to serve. To Zebul, that one man whom Abimelech had appointed prefect of the city, Gaal opposes “the men of Hamor, the father of Shechem,” as those whom the Shechemites should serve (whose followers they should be). Hamor was the name of the Hivite prince who had founded the city of Shechem (Gen_33:19; Gen_34:2; compare Jos_24:32). The “men of Hamor” were the patricians of the city, who “derived their origin from the noblest and most ancient stock of Hamor”. Gaal opposes them to Abimelech and his representative Zebul.

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

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

Jdg 9:29 And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.

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

would to God this people were under my hand--He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

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

Jdg 9:30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

Jdg 9:31 And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee.

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

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.

Jdg 9:32 Now therefore up by night, thou and the people that is with thee, and lie in wait in the field:

Jdg 9:33 And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion.

Jdg 9:34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.

and they laid wait against Shechem in four companies - he divided his army into four companies (“heads” as in Jdg_7:16) in ambush against Shechem.

Jdg 9:35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from lying in wait.

and stood in the entering of the gate of the city – Gaal went out in the morning with his retinue upon some enterprise, which is not more clearly defined, and stood before the city gate. Perhaps to see whether the guards were on their duty within, and whether he could observe any thing without, any approaching danger. Or to put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

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

Jdg 9:36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men.

he said to Zebul - Who was up as early, and came to the gate of the city, to see how things went, and whether there was any appearance of Abimelech and his forces. Who concealed the anger which he had conceived, Jdg_9:30, and pretended compliance with Gaal in this expedition, that he might draw him forth into the field where Abimelech might have the opportunity of fighting with him, and overthrowing him.

the tops of the mountains - the mountains of Ebal and Gerizim, which were near to Shechem:

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

Jdg 9:37 And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.

The plain of Meonenim - Translate “the oak of the soothsayers”. Some well-known oak, so called, but which is not mentioned elsewhere. Some translate, by the way of the oaks, or oaken groves; others, by the way of the magicians, or regarders of the times. Probably it was a place in which augurs and soothsayers dwelt, oaks being had in great esteem with idolaters for their oracles and divinations; and perhaps this was a place, whether an oak or, a plain, where such persons used to meet to make their divinations. Of this plain, we read nowhere else.

Jdg 9:38 Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them.

Then said Zebul unto him - Not being able to put him off any longer, and willing to take the opportunity to upbraid him with what he had said: Zebul declared openly against Gaal, and reproached him with his foolhardy speech, whilst Abimelech was drawing nearer with his troops.

Jdg 9:39 And Gaal went out before the men of Shechem, and fought with Abimelech.

Jdg 9:40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even unto the entering of the gate.

Jdg 9:41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.

And Abimelech dwelt at Arumah - it seems to be not far off from Shechem, he returned to the place where he was before, see Jdg_9:31 contenting himself with the advantage he had got, and waiting when another opportunity would offer, which quickly did, to be revenged on the Shechemites:

And Abimelech dwelt at Arumah - Abimelech did not force his way into the city, but remained with his army in Arumah, a place not mentioned again, which was situated, according to Jdg_9:42, somewhere in the neighborhood of Shechem

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

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

Jdg 9:42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.

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

and they told Abimelech - or it was told Abimelech, that the people came out into the field, and so an opportunity offered to him to come and cut them off, as they were at their business unarmed. When Abimelech was informed of it, he divided the people, i.e., his own men, into three companies, which he placed in ambush in the field, and then fell upon the Shechemites when they had come out of the city, and slew them.

Jdg 9:43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them.

Jdg 9:44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them.

And Abimelech, and the company that was with him - 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.

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

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 salt.

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. 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).

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.

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 Berith.

An hold of the house of the god Berith - As combining the advantages of a “sanctuary” and a fortress. According to v. 49, it had a roof which could be set on fire. The word rendered “hold” occurs elsewhere only in 1Sa_13:6, And the men of Israel saw that they were in a tight place (for the people were distressed). And the people hid themselves in caves, and in thickets, and in rocks, and in high places, and in pits where it is rendered “high-place.” Its exact signification is uncertain.

A hold of the house of the god Berith - This may mean the precincts of the temple, as we find there were a thousand men and women together in that place. This was a strong fortified place, as temples often were or 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.

Jdg 9:47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

Jdg 9:48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

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: A lofty and thickly-wooded hill, as the etymology of the name (“shady”) implies.

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 died also, about a thousand men and women.

Jdg 9:50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

Then went Abimelech to Thebez - Another town near to Shechem; and, as it seems, within its territory. It must be near Shechem, inhabited by Shechemites, to fulfil Jotham's curse, Jdg_9:20.

Jdg 9:51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.

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.

Jdg 9:52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.

Went hard unto the door - went close to the door in order to get entrance into it. 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.

Jdg 9:53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.

And all to brake his skull - The phrase “all” to is now obsolete, and means “quite,” “entirely,” as in Chaucer, Spenser, and Milton. An antiquated expression, meaning “full intention” to complete an object. Here the justice of God is remarkable in suiting the punishment to his sin. That was measure for measure, a righteous retaliation, as he had slain seventy of his brethren on one stone, he should die by means of a stone.

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 thrust him through, and he died.

Draw thy sword, and slay me - It was a disgrace to be killed by a woman especially any great personage, as a king or general of an army;

Jdg 9:55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.

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.

Jdg 9:56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

Thus 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 the judgments of God.

Jdg 9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.