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Judges Chapter 9

Verses 1-6: Gideon eventually succumbed to all the sins he had fought against, and these sins multiplied, with devastating consequences. As a result of Gideon’s affair with a Canaanite woman in Shechem, a child was born. This child, “Abimelech”, eventually killed all but one of Gideon’s 70 other children and caused Israel many years of degradation and sorrow.

Judges 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,”

Abimelech’s ambition to be a king in Israel, an honor Gideon had refused (compare 8:22-23), was first put to the test in “Shechem”, because his mother, a concubine of Gideon, came from there. Accordingly, the citizens of Shechem were invited to make one of their own, and a son of Gideon at that, to be their king. His murder of all but one of his brothers enabled him to assume the throne in Shechem where he ruled for three troublesome years.

“Shechem” was strategically located between the coastal plain and the Jordan Valley and was a crossroads of several trade routes. Whoever ruled Shechem controlled the countryside. Abimelech hatched his plot there, entering into negotiations with some of the city’s “worthless and reckless men” (9:4).

Abimelech was Gideon’s son by a concubine from Shechem. Gideon was of the tribe of Manasseh. There had been bad blood between the descendants of Ephraim and Manasseh. Abimelech’s mother was from the tribe of Ephraim. This meeting with his mother’s brethren was to put Abimelech in as king.

Judges 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.”

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

It seems the 70 sons of Jerubbaal were ruling over Shechem at this time. Abimelech was their half-brother. He was jealous of them. He plants the idea in the ears of the men of Shechem that he should be king, instead of his brothers. He is related to these people.

Judges 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.”

Got them together in some certain place, and laid before them all that Abimelech had suggested to them, and spake in his favor to them.

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

All the men of Shechem decided they wanted Abimelech for their king. His close relatives convinced all of the other men that Abimelech should be their leader.

Judges 9:4 “And they gave him threescore and ten [pieces] of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light persons, which followed him.”

“Threescore and ten”: Agreeably to the number of his enemies, Gideon’s seventy sons.

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

“Out of the house of Baal-berith”: Out of his sacred treasury. For even they; who were very stingy in their expenses about God’s service, were liberal in their contributions to idols. Having since Gideon’s death built this temple, (which he would never have suffered them to do while he lived), and endowed it with considerable revenues.

“Vain and light persons”: Unsettled, idle, and necessitous persons. The most proper instruments for tyranny and cruelty.

Baal-berith was a version of Baal worship. The collections of silver had come from the worshippers of Baal. These 70 pieces of silver would be enough to hire these evil men to help him kill his brothers.

Judges 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 … brethren”: This atrocity, common in ancient times, eliminated the greatest threat in the revolution, all the legitimate competitors.

They actually killed 69 of his half-brothers, so he could take over as king. Jotham, the youngest of the brothers, hid himself and was not found. This stone was like a place of execution where he killed them one after another. To get the control of the people, he has wiped out the great portion of his family.

Judges 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.”

“House of Millo”: Literally “house of the fortress”. This was a section of Shechem, probably involving the tower stronghold (of verse 46).

“Pillar” may be a sacred symbol, perhaps even an Asherah pole (an idol, see 6:25). Abimelech’s coronation took place at the very site at Shechem where Joshua had placed the Book of the Law (Joshua 24:1, 26).

Millo was a strong fortification near Shechem. It seems that it was here they made Abimelech king.

Verses 7-15: This following fable was designed to teach the Israelites that they would pay for crowning a worthless man like “Abimelech” (the bramble), who did not have their best interests in mind. The other three trees (“olive, fig, and vine”), represent the king of laudable people who are so committed to serving that they refuse to abandon their work for a position of honor. Jotham’s warnings came true when Abimelech destroyed Shechem and burned Beth-Millo (9:45-49).

Judges 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.”

Or when it was told him that Abimelech was made king in Shechem by some of his friends.

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

“And he lifted up his voice, and cried”: That he might be heard by them.

“And said unto them, hearken unto me, ye men of Shechem, that God may hearken unto you”: Which was a very solemn manner of address to them. Tending to excite attention, as having somewhat of importance to say to them, and suggesting, that if they did not hearken to him, God would not hearken to them when they cried to him. And therefore it behooved them to attend. It is a solemn oath of them to hearken to him, or a wish that God would not hearken to them if they were inattentive to him.

Jotham, who is the youngest of the 70 brothers, hid and lived when Abimelech killed the others. When Jotham heard that his brothers were dead and that Abimelech was made king, he went to the mountain top of Gerizim and cried out to these evil men of Shechem. He calls God’s attention to their evil act.

Verses 8-15: Jotham’s address begins with a fable (a fictitious tale designed around a central moral). Suggesting that the choice of Abimelech as king is a poor one, since not God’s man, but a worthless scoundrel, has been selected as a ruler. Accordingly, they have brought on their own destruction. The conclusion of the fable also becomes the point for Jotham’s curse (verse 20), which truly comes to pass (verses 56-57). For other parabolic fables in the Old Testament (see 2 Sam. 12:1-4 and 2 Kings 14:9-10).

Judges 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 is an allegorical story or fable with a moral, and a very fine and beautiful one. It is fitly expressed to answer the design, and the most ancient of the kind, being made seven hundred years before the times of Aesop. So famous for his fables, and exceeds anything written by him. By the trees are meant the people of Israel in general, and the Shechemites in particular. Who had been for some time very desirous of a king. But could not persuade any of their great and good men to accept of that office.

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

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

In reply to the request of the trees.

“Should I leave my fatness, wherewith by me they honor God and man”: By “fatness” oil is meant. Pressed out of the fruit of the olive tree, and which was much made use of both in the burning of the lamps in the tabernacle. And in many sacrifices, as the meat offerings and others, whereby God was honored. And it was also made use of in the installation 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.

“And go to be promoted over the trees”: Desert so useful a station, in which it was planted and fixed, to move to and fro, as the word signifies. And reign over trees. Suggesting that it was unreasonable, at least not eligible to a good man to desert a private station in life. To which he was called of God, and in which he acted with 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.

The trees in this, are speaking of the men who had tried to get Jerubbaal [olive tree) to reign over them at the end of the battle. Jerubbaal refused. The olive trees make the oil for the offerings to God, and for the anointing of men.

Judges 9:10 “And the trees said to the fig tree, Come thou, [and] reign over us.”

Another useful and fruit bearing tree, and to which also good men are sometimes compared (see SOS 2:13).

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

Judges 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?”

Rejecting the offer made.

“Should I forsake my sweetness and my good fruit”: For such the fruit of the fig tree is, sweet and good: so Julian the emperor shows from various authors, Aristophanes, Herodotus, and Homer. That nothing is sweeter than figs, excepting honey. And that no kind of fruit is better, and, where they are, no good is wanting.

“And go to be promoted over the trees?” The same is designed by this as the former.

This is the very same thing. The people wanted to be ruled by Gideon, but he told them their only king was God. He did not want to rule, nor his sons.

Judges 9:12 “Then said the trees unto the vine, Come thou, [and] reign over us.”

Another emblem of good and useful men. And it may be observed, that Jotham takes no notice of any trees but fruitful ones till he comes to the bramble. And they only such as were well known, and of the greatest use, in the land of Judea, as olives, figs, and vines (see Deut. 8:8).

“Come thou, and reign over us”: This Jarchi applies to Gideon. But since there are three sorts of trees brought into the fable, and when the kingdom was offered to Gideon. It was proposed to him, and to his son, and his son’s son, and they refused. Some reference may be had unto it in this apologue. Abarbinel thinks three sorts of men are intended as proper persons for rule and government. As honorable ones, or such as are wealthy and rich. Or those of good behavior to God and man, as Gideon’s sons were. But Abimelech was none of these.

Judges 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?”

By way of denial and refusal, as the other two.

“Shall I leave my wine, which cheereth God and man”: Which being used in the drink offerings was acceptable to God, and of a sweet savor to him (Num. 15:7). And being drank, revives, refreshes, and makes glad, when before sorrowful, drooping, faint, and weary (Psalm 104:15).

“And go to be promoted over the trees?” All speak the same language, being of the same sentiment.

Again this is the same. All three of the trees above, were good for God and man. The vine is the same as the olive and the fig tree.

Judges 9:14 “Then said all the trees unto the bramble, Come thou, [and] reign over us.”

Come thou, and reign over us”: In Jotham’s parable of trees asking for a king (verses 7-15), the olive, fig and vine decline. They do not represent specific men who declined, rather they build the suspense and heighten the idea that the bramble (thornbush), is inferior and unsuitable. The bush represents Abimelech (verses 6:16).

The son of Gideon by the concubine (Abimelech), is the bramble. He had no right to rule, but he would take it.

Judges 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.”

Accepting of their offer at once.

“If ye in trust anoint me king over you”: Suspecting they were not hearty and cordial in their choice and call to the kingly authority over them.

“Then come and put your trust in my shadow”: Promising protection to them as his subjects. Requiring their confidence in him, and boasting of the good they should receive from him. As is common with wicked princes at their first entering on their office. But, alas! What shadow or protection can there be in a bramble? If a man attempts to put himself under it for shelter, he will find it will be of no use to him, but harmful. Since the nearer and closer he comes to it, the more he will be scratched and torn by it.

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

This is showing again, that the bramble is of no use but to burn. If Abimelech could not lead the men of Shechem, he would destroy them.

Judges 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;”

If they had done this conscientiously, and in the uprightness of their hearts. To take such a base man, and a murderer, and make him their king. Which Jotham doubted, and put it in this manner to them, that they might consider of it themselves.

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

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

Abimelech wanted the benefits of being Jerubbaal’s son. He did not however, recognize his 70 true sons. Jotham is telling them here, if they have done the correct thing with Jerubbaal’s family and have truly chosen Abimelech as king, it is alright.

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

In the valley of Jezreel, and at Karkor, where with three hundred men he routed and destroyed an army of 135,000.

“And adventured his life far”: Which, according to our version, may seem to have respect to his going over Jordan, and following the Midianites. Fleeing into their country, and fighting them at Karkor, at a great distance from his native place. But the phrase in the original text is, “he cast away his life afar”, made no account of it, exposed it to the greatest danger. Or, as the Targum, “he delivered his life as it were to destruction”.

“And delivered you out of the hand of Midian”: From the oppression and bondage of the Midianites, under which they had labored seven years.

Jerubbaal (Gideon), had won the war with the Midianites for them, as well as for his own people. The tribes of Ephraim and Manasseh were benefited by Gideon’s victories.

Judges 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;”

Which was an instance of great ingratitude in them, after such services done for them, and favors received by them.

“And have slain his sons, seventy persons on one stone”: Excepting one, himself, and he was intentionally slain. Their design was to cut off everyone. And all being slain but one, the round number is given. And though Abimelech committed the fact, the men of Shechem were accessory to it as they gave him money with which he hired men to assist him in it (see Judges 9:20). And it is very probable they were privy to his intention, and encouraged him to it. And certain it is they showed their approbation of it, by making Abimelech king after it and therefore they are justly charged with it.

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

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

In this act, they had shown great disrespect for Gideon and his family. The son of the maidservant had no rights above the 70 sons of Gideon by his wives.

Judges 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 they could in their consciences think and believe they had done well, and acted the faithful and upright part by him and his family, which he left with them to consider of.

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

He is willing to accept their decision, if they have dealt truly and sincerely with the house of Gideon.

Judges 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.”

If it appeared that they had not acted uprightly and sincerely in this matter.

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

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

Jotham speaks a curse on Abimelech, Shechem, and Millo, if they are dealing treacherously. He wants them to turn on each other and destroy each other. This is usually what happens among treacherous people.

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

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

“And went to Beer; which some take to be the same with Baalath-beer in the tribe of Simeon (Joshua 19:8). According to Mr. Maundrell, who was in those parts in 1697, it is about two and a half’s hours travel from Beth-el to it, and three and a third hours from it to Jerusalem. Beer, he says, enjoys a very pleasant situation, on an easy downward slope, facing southward. At the bottom of the hill it has a plentiful fountain of excellent water, from which it had its name.

“And dwelt there for fear of Abimelech his brother”: How long Jotham 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, as follows.

After he had stood on the ledge above the city and shouted all of this to Abimelech and to all of Shechem, he ran and hid to keep Abimelech from killing him.

Judges 9:22 “When Abimelech had reigned three years over Israel,”

The word used for “reigned” here refers to a prince or commander rather than a true king. The author of Judges does not dignify Abimelech with the verb that is normally used for kings because God had not anointed him.

In the last lesson, we saw that Abimelech (son of Gideon by his servant girl), killed 70 of his half-brothers except for Jotham. This lessons begins three years after he had been made ruler over Israel.

Judges 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’: In the course of God’s providence, there appeared jealousy, distrust, and hate. God allowed it to work as punishment for the idolatry and mass murder. It was either an evil spirit, a demon of Satan, or simply an evil attitude or disposition “sent” by God to cause strife between the two factions. This was a spirit similar to the one God would send to trouble Saul (1 Sam. 16:14-16).

Jotham had stood over the city of Shechem on the mountain side, and proclaimed this very thing earlier. God heard and saw all of that, and is now bringing it about. We see that Abimelech, and the very men who put him in power, are dealing treacherously with each other.

Judges 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 vengeance might come on the authors of it. So things were ordered in Providence that this might come to pass.

“And their blood be laid upon Abimelech their brother, which slew them”: Be charged to his account, and he suffer for shedding it.

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

We remember that Abimelech hired some ruthless people to help him kill his brothers. We see from this that Shechem does not want to be accounted guilty of the murder of the brothers of Abimelech. They want Abimelech and those he hired, to be held accountable for the crime.

Judges 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.”

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

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

“And it was told Abimelech”: That they lay in wait for him, and so he kept himself from them.

We see from this action, they are trying to defame Abimelech. They have made the road to Shechem unsafe for travelers. Word was carried to Abimelech of this so that he would come out and check on the matter. They are trying to trap him.

Verses 26-45: A failed coup.

Judges 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.”

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

“And the men of Shechem put their confidence in him”: Freely told him their mind and 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.

There is very little known about this Gaal. He seems to be an unknown. He comes forward to lead the men of Shechem against Abimelech. They put their confidence in him.

Judges 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.”

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

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

“And they went into the house of their god”: The temple of Baal-berith (Judges 9:5).

“And did eat and drink”: In their idol temple, as was the manner of idolaters to do, bringing their firstfruits to rejoice, and make glad with.

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

The men of Shechem gathered their grapes, made fermented wine and had a drunken party. They worshipped Baal. They were drunk in the temple of Baal, and they cursed Abimelech in this evil temple.

Judges 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?”

As they were then making merry, drinking and carousing.

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

“Is not he the son of Jerubbaal?” That pleaded against Baal, and threw down his altar, the god you now serve.

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

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

In the Scripture above, it appears that Shechem is speaking of Abimelech who represented Shechem at this time. Gaal is puffed up with pride and believes he can overpower Abimelech and all of his followers, and take Shechem for himself. Some of the people have agreed to help Gaal against Abimelech. He tries to turn the people against Abimelech by saying he is the son of Jerubbaal who is of Manasseh. He is trying to start the old battle up between Manasseh’s tribe and Ephraim’s tribe. He claims that Abimelech is really of the tribe of Manasseh. Zebul was Abimelech’s officer. He is saying, what right does he have to rule you? He is claiming rights through Hamor, who he says founded Shechem.

Judges 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.”

Or government, that I were but the ruler of their city, and general of their forces.

“Then would I remove Abimelech”: From his kingly office, and rid Shechem of him. And all the country round about, and indeed remove him out of the world.

“And he said to Abimelech”: As if he was present, in a hectoring and blustering manner. Or he said what follows to his officer under him that represented him. Or he sent a messenger to him, saying.

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

He is bragging that he can defeat Abimelech and his army.

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

Whom Abimelech had placed there under him had heard;

“The words of Gaal the son of Ebed, his anger was kindled”: Because he spoke slightly of him, and wished to have his place. Perhaps before Zebul was inclined to be on the side of the Shechemites against Abimelech, or at least pretending that he was. But now, being incensed at the words of Gaal, determined to take the side of Abimelech, and let him know how things were carrying on against him.

Judges 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.”

In a secret manner, unknown to Gaal and the men of Shechem. Or “craftily”, as Jarchi and Kimchi interpret it. Still pretending, notwithstanding his anger, to be in the interest of Gaal, and the men of Shechem, as appears indeed afterwards by a show of friendliness with Gaal (Judges 9:36). Though, according to Joseph Kimchi and Ben Gersom, Thormah is the name of the place where Abimelech was, the same with Arumah (Judges 9:41). And the sense is, that he sent messengers to Abimelech at Thormah or Arumah.

“Saying, Gaal the son of Ebal, and his brethren, be come to Shechem”: A family that Abimelech well knew, and if they were of the race of the old Canaanites, he would easily perceive their design.

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

Zebul was governor of the city under Abimelech. Zebul somehow found a way to slip out messengers to Abimelech, to warn him that the city was fortified against him.

Judges 9:32 “Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field:”

The night following, that no time might be lost.

“And the people that is with thee”: The troops he had with him. Not only such he had for his own guards, but what he had been raising. Having intelligence before this of the revolt of the Shechemites from him.

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

Judges 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.”

For being with his forces advanced near to it by a march in the night, he would be able by sunrise to attack the city before the inhabitants were up to defend it, and so surprise them.

“And, behold, when he and the people that is with him come out against thee”: That is, Gaul, and the men with him, as many as he has for a surprise or can get together.

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

He suggests that Abimelech come and hide very near the city during the night, so he can attack early in the morning. They are assuming that Gaal and his followers will come out of the city to fight Abimelech.

Judges 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.”

According to the advice of Zebul.

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

We see that Abimelech took the suggestion of his governor in this. He had scattered his men in 4 companies to surround the city.

Judges 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.”

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

“And stood in the entering of the gate of the city”: To see whether the guards were on their duty within, and whether he could observe anything of any approaching danger.

“And Abimelech rose up, and the people that were with him, from lying in wait”: Came out of their ambush, and appeared just as Gaul was at the gate.

Judges 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.”

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

“Behold, there come people down from the tops of the mountains”: The mountains of Ebal and Gerizim, which were near to Shechem.

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

This is the very first that Gaal had known of this, because he stood in the open in the gate. His quick eye saw the men approaching the city. Zebul tried to tell him he was seeing shadows, and not men.

Judges 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 Me-onenim.”

“The plain of Me-onenim”: This was regarded superstitiously where mystical ceremonies and soothsaying were done.

Gaal continues to look, and sees the men separated into companies against the city.

Judges 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.”

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

“Where is now thy mouth, wherewith thou saidst, who is Abimelech, that we should serve him?” Dare thou say the same thou hast done, and utter the contemptuous language concerning Abimelech, asking who he was, that he should be served?” Here he is, speak to his face. What has become of those boasts and brags, and great swelling words? What would you do if you had the command of this city?

“Is not this the people thou hast despised?” As small and insignificant, bidding Abimelech increase his army, and come out and fight.

“Go out, I pray thee, now, and fight with them”: And show yourself to be a man of courage, and not a mere blusterer. A man that can use his sword as well as his tongue.

Zebul tries to coax Gaal into leaving the city to fight Abimelech in the field, by reminding him of the proud statements he had made against these people. He is saying, “If your statements are true, show us how brave you are.”

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

At the head of them, to meet Abimelech, having gathered together as many, and put them in as good order, as he could, as the time would permit.

“And fought with Abimelech” Outside the city.

Judges 9:40 “And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate.”

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

“And many were overthrown and wounded, even unto the entering of the gate”: Or, “they fell wounded”, or slain, as the Targum. That is, many were killed and wounded, as in the battle, so in the pursuit, and lay all the way to the entrance into the gate of the city. To which Gaal, and the men of Shechem, made for their safety, and got in.

He did just as Zebul coaxed him into doing. Abimelech was ready for him, and put his men to flight. Those who were not killed or wounded, ran back into the city for safety.

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

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

“And Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem”: There seems to have been two parties in Shechem before. One that hated Abimelech, and another friendlier 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 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 Gaal and his brethren out of the city. Though he had not strength to put him to death, or to seize him and deliver him into the hands of Abimelech.

Gaal and his men were defeated, and Zebul threw the remainder of them out of the city. Arumah was near Shechem, but thought to be in the edge of the mountains.

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

The day after the battle.

“That the people went out into the field”: Some think to fight, and try the event of another battle, in order to be freed from Abimelech, but that seems not so likely. Rather they went to finish their vintage, as Josephus, or to till their ground, to plough and sow. Which quickly came on after the fighting 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 them, 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.

Judges 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.”

That is, the forces he had with him at Arumah.

“And divided them into three companies”: Each having a separate leader, and the command of one of them he had himself.

“And laid wait in the field;” In the field of Shechem. One company in one part, and one in another part of the field.

“And looked, and, behold, the people were come forth out of the city”: He watched them when they did.

“And he rose up against them, and smote them”: The companies rose up out of their ambush, in different parts, and killed them.

They thought because Abimelech had not rushed them in the city, that the war was over and forgotten. They went about their usual activities in the field and Abimelech was waiting for them. He attacked them in the field.

Judges 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.”

Which he had the particular command of; or “the heads”, 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 for 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.

Abimelech and his men take the city gate and hold it, so the men of Shechem cannot return to the city.

Judges 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”: An act polluting soil and water, as well as symbolizing a verdict of permanent barrenness (Deut. 29:23; Jer. 17:6). Abimelech’s intent finally was nullified when Jeroboam I rebuilt the city as his capital (1 Kings 12:25), ca 930 – 910 B.C.

Sowing “salt” over a city not only symbolized its desolation but would make fertile soil infertile. Shechem would not be rebuilt for 150 years.

When they had killed all the men who had come out into the field, then Abimelech and his men went into the city and killed the people in it. It appears he tore down buildings and everything that was standing. The “sowing of the salt” had to be to kill whatever vegetation was growing. Salt is used as a preservative many times, but that is not the use here.

Judges 9:46 “And when all the men of the tower of Shechem heard [that], they entered into a hold of the house of the god Berith.”

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 where 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 a hold of the house of the god Berith”: Not thinking themselves safe enough in the tower, they took themselves to the temple of Baal-berith their god (see Judges 9:4). Which was a strong fortified place, as temples often were. Or however had a strong hold belonging to it, and here 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.

This was a lookout post probably. It seems the wealth of the city was here. It is somehow associated with the worship of Baal. The god of “Berith” is the same as Baal.