Judg. 9 Abimelech, Gideon’s son, by conspiracy with the Shechemites, and the murder of his brethren, Jotham the youngest escaping, is made king, Judg. 9:1–6. Jotham by a parable rebuketh them, and foretelleth their ruin: he flees and dwells at Beer, Judg. 9:7–21.

He supposeth that the sons of Jerubbaal would take that government which their father modestly refused, and that the multitude of his sons would occasion horrible divisions, and confusions, and contests about the sovereign power; all which they might avoid by choosing him king; and so they might…

His mother’s brethren, i.e. kinsmen, as that word is oft used, as Gen. 14:16, Gen. 29:12. He is our brother; they were easily persuaded to believe and follow what served their own interest.

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.

The sons of Jerubbaal; the only persons who were likely to hinder him in establishing his tyranny. Threescore and ten persons; wanting one, who is here expressed; and these synecdochical expressions are frequent in Scripture: see Gen. 35:26, Gen. 42:13, Num. 14:32–33, John 20:24, 1 Cor. 15:5.

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

Mount Gerzim lay near Shechem, and near Mount Ebal. The valley between these two mountains of Gerizim and Ebal was a famous place, employed for a religious use, even for the solemn reading of the law, and its blessings and curses, Deut. 11:29, Deut. 27:12, Josh.

A parabolical discourse, usual among the ancients, especially in the eastern parts; wherein, under the names of trees, men are represented. To anoint a king, i.e. to make a king, which was oft done among the Israelites, and some others, with the ceremony of anointing.

In the worship and service of God oil was used for divers things; as, about the lamps, Ex. 35:14, and offerings, Lev. 2:6–7, and for the anointing of sacred persons and things.

This, as also the vine, Judg. 9:12, signifies the same thing with the olive tree; but here are various expressions used, either for the decency of the parable; or because Gideon refused this honour, both for himself and for his sons; or to signify that the sons of Gideon, whom Abimelech had so…

My sweetness; for which that fruit is particularly commended.

Wherewith God is well-pleased, because it was offered to God, Num. 15:5, Num. 15:7, Num. 15:10, Ps. 104:15, Prov. 31:6.

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

If in truth you anoint me king over you; if you deal truly and justly in making me king. Put your trust in my shadow; then you may expect protection under my government. Let fire come out of the bramble; instead of protection, you shall receive destruction by me; especially you cedars, i.e.

Heb. cast away his soul or life far off, out of his reach or power to recover it, i.e. exposed himself to utmost hazard for your sakes.

Abimelech’s fact is justly charged upon them, as done by their consent, approbation, and assistance. His maid-servant; his concubine, whom he so calls by way of reproach, because maid-servants were oft made concubines, Ex. 21:7–10.

This is not a prediction, but an imprecation or curse, as it is called, Judg. 9:57, which, being grounded upon just cause, and being the only way by which Jotham could perform the duty of the avenger of his brethren’s blood, which was incumbent upon him, had its effect, as others in like case had,…

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

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

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

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

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

It is not known who or of what tribe Gaal was; but it is evident that he was a man very considerable for wealth, and strength, and counsel, and interest, and ill-pleased with Abimelech’s power. Went over to Shechem, by his presence and counsel to animate and assist them against Abimelech.

They went out into the fields, which, till his coming, they durst not do, for fear of Abimelech; but now took confidence to do so, in contempt of him. Made merry; partly from the custom of rejoicing and singing songs in vintage time, Lev. 19:24, Isa. 16:10, Jer.

Who is Abimelech? what is he but a base-born person, an ambitious, imperious, and cruel tyrant, and one every way unfit and unworthy to govern you? Who is Shechem? Shechem is here the name, either, 1.

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

It seems he had temporized and complied with the people’s humour and plot against Abimelech, either in dissimulation and design, and by Abimelech’s connivance or advice, or really; but when he heard Gaal’s words, and himself traduced and struck at by them, he changed his mind, repented of his…

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

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

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

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

By the middle of the land, Heb. by the navel of the land. So he calls either, first, The middle of it, as the middle part of Greece and of Sicily are called the navel of them by the Roman writers, because the navel is in the midst of man’s body; or, secondly, The higher part of it, called the…

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

He fled before him; being surprised by the unexpected coming of Abimelech, and possibly not fully prepared for the encounter. Many were overthrown and wounded, being pursued and overtaken by Abimelech.

Abimelech did not prosecute his victory, but retreated to Arumah, partly to see the effect of this fight, and whether the Shechemites would not of themselves return to his government, being either persuaded by Zebul upon this occasion, or terrified by his strength and valour, or now by his clemency…

The people went out into the field; either, first, To renew the fight, and avenge themselves for their last loss, the great God hardening their hearts to their destruction, and the accomplishment of his word delivered to them by Jotham.

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

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

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

The tower of Shechem; a strong place belonging to the city of Shechem, and made for its defence or security, but without the city. It is thought this was that Milo which was confederate with Shechem in their design for Abimelech, Judg. 9:6, which also Jotham cursed with Shechem, Judg.

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

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

All the men and women; all that were not slain in the taking of the town; or they all forsook the town, and retired to their strong hold. The top of the tower was flat and plain, after their manner of building.

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

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

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