Annotations Upon the Historical Books Part 2, Judges · Chapter 9
CHAP. IX.
Verſ. 1. ANd Abimelech the ſonne of Jerubbaal went to Shechem unto his mothers brethren, &c.] To wit, his uncles by his mothers ſide. After Gideons death the children of Iſrael turned again, and went a whoring after Baalim, as it is ſaid before, chap. 8.33. and therefore as in former times the Lord ſtill puniſhed their idolatry and apoſtacy from him, by ſome of the neighboring nations that invaded their land, and ſorely afflicted them, ſo now he puniſhed them by the tyranny of one of their own people, even by Abimelech, the ſonne of their late Judge Gideon, by a concubine which he kept in Shechem, who upon his fathers death reſolved immediatly to attempt the taking to himſelf that regall power which the people had lately offered to ſettle upon his father, and his poſterity ſucceſſively, but that he rejected it, chap. 8.22, 23. To make way thereto, he went preſently to Shechem, and there as it is here ſaid, he began to tamper firſt with his uncles, his mothers brethren and the reſt of her kindred, and imployed them as his inſtruments, who happely were of good rank and eſteem in Shechem, to ſee if they could draw all the inhabitants of that city to aid him in this his project, not doubting but that if he could effect this, he ſhould be able well enough to accompliſh the reſt of his plot. And thus by the miſery which this ſonne of a concubine brought both upon his fathers houſe and the whole kingdome, we may ſee that God did even in thoſe times teſtifie his diſpleaſure againſt their having ſeverall wives and concubines, though he did not openly by his prophets conteſt with them about it.
Verſ. 2. Whether is better for you, either that all the ſonnes of Jerubbaal (which are threeſcore and ten perſons) reigne over you, or that one reigne over you?] Theſe are the words which Abimelech put into the mouthes of his mothers kindred, whereby they were to perſwade the men of Shechem to make him king. Wherein firſt, he takes it for granted that though his father had in modeſty refuſed the kingdome, yet it was fitting that now according to their proffer they ſhould ſettle it upon his poſterity: and ſecondly, he labours to perſwade them that his brethren had a plot upon the kingdome to divide it amongſt them; and therefore willed them to conſider (as pretending the publick good, when he aimed onelyonly at his own ambitious ends) whether they might not do better, to do what in them lay to ſettle him alone in the kingdome, then to ſuffer themſelves to be under the command of all Gideons ſonnes; eſpecially, conſidering there were ſo many of them, as there were. Indeed, we find not that any of Gideons ſonnes, had the leaſt thought of any ſuch thing; yea, Jotham in that parable of the fruit-trees refuſing the ſoveraignty over the trees, which follows in this chapter, did plainly enough imply that both himſelf and his brethren were content with the condition wherein they lived, and deſired not to reigne as kings; but whether this were ſo or no, it was all one to Abimelech; meaſuring the mind of others by his own, he might be jealous that they intended this; & however if the poſſeſſing of the people with this conceit might further his project, that was all he cared for; onelyonly, as ſlanderers are wont to do, he would not flatly and in downright terms ſay they had a plot upon the kingdome, but contents himſelf cunningly and cloſely to intimate ſo much; Whether (ſaith he) is better for you, either that all the ſonnes of Jerubbaal (which are threeſcore and ten perſons) reigne over you, or that one reigne over you?
Remember alſo, that I am your bone and your fleſh.] That is, of the ſame citie and family, for doubtleſſe thoſe that planted themſelves in the ſame city, were ordinarily not onelyonly of the ſame tribe, but more nearly allyed together, and this Abimelech muſt needs intend in theſe words, I am your bone, &c. though elſewhere indeed the more generall relation of being Iſraelites, is the onelyonly ground of this ſpeech, 2. Sam. ….1. Then came all the tribes of Iſrael to David unto Hebron, and ſpake ſaying, Behold we are thy bone and thy fleſh; and thus he intimates what an honour, and what an advantage many wayes it might be to them, to have a king ſo nearly allyed to them.
Verſ. 4. And they gave him threeſcore and ten pieces of ſilver, out of the houſe of Baalberith, &c.] Conſidering that this money was given Abimelech, that he might be inabled to ſuppreſſe his brethren the other ſonnes of Gideon, it may well be, that there was ſome ſuperſtition in their telling out to him juſt ſo many pieces of ſilver, as there were of his brethren, to wit, threeſcore and ten. But however, obſervable it is, that the money which they had given to their idol-god became the very firſt fewell, (as I may ſay) for the kindling of that fire in the land wherewith the Lord intended in his judgement to puniſh the idolatry and other ſinnes of this people; and that becauſe herewith Abimelech hired vain and light perſons, that is, worthleſſe and unſettled men, men of no wiſdome nor grace, nor yet abilitie for their outward eſtate, idle, giddyheaded, looſe and wandring raſcalls, of the froth and ſcumme of the people, that for a little hire were eaſily drawn to undertake any cauſe though never ſo bad; and theſe he armed, that with their aid he might by force accompliſh what he had projected with himſelf.
Verſ. 5. And ſlew his brethren the ſonnes of Jerubbaal, being threeſcore and ten perſons upon one ſtone: notwithstanding yet Jotham, &c.] That is, there being ſeventy of his brethen, he ſlew all but Jotham, and that doubtleſſe under ſome pretence of Juſtice, as if they had ſome plot upon the ſtate tending to the utter ruine of the whole land.
Verſ. 6. And all the men of Shechem gathered together, and all the houſe of Millo, and went and made Abimelech king, &c.] By the houſe of Millo, may be meant either the Magiſtrates of the city, who were wont to meet in a town-houſe, or common-hall, called the houſe of Millo, or elſe the inhabitants of ſome village, or town adjoyning that belonged to Shechem; or elſe the Garriſon of ſome fort, happely the ſame which verſ. 17. is called the tower of Shechem; or it may be meant of his mothers family, who are named a part by themſelves, becauſe they had been and were ſtill the chief ſtirrers in this buſineſſe. However when Abimelech had ſlain his brethren, the men of Shechem, and this houſe of Millo joyned together, and choſe and proclaimed him king of Iſrael, and happely annoynted him; for ſo ancient was the cuſtome of anointing kings, as Jotham in his parable doth plainly imply, verſ. 8. The trees went forth on a time to anoint a king over them. Manifeſt it is, that he was made king not of Shechem onelyonly, but of all Iſrael in generall, verſ. 22. When Abimelech had reigned three years over Iſrael. Indeed it may ſeem ſtrange that the inhabitants of one city, ſhould dare to do this alone of themſelves, it being expreſſely too againſt the Law of God, Deut. 17.14, 15. Thou ſhalt in any wiſe ſet him king over thee, whom the Lord thy God ſhall chuſe; but the wonder of this may be removed by conſidering, firſt, that though the Shechemites be onelyonly here mentioned, becauſe they were the ringleaders in this buſineſſe, yet it may be that many other Iſraelites both of other towns and tribes did come in, moved by their example and perſwaſion, and joyned in the election of Abimelech: and ſecondly, that they well might hope to carry it, now his brethren were ſlain, though ſome ſhould oppoſe it, both becauſe of his pretended title, to wit, that proffer of ſettling the kingdome upon Gideons poſterity, chap. 8.22. Then the men of Iſrael ſaid unto Gideon, Rule thou over us, both thou and thy ſonne, and thy ſonnes ſonne alſo: and likewiſe, becauſe they might know that generally the people began to be weary of the government God had eſtabliſhed over them, and longed to be like other nations in having a king to reigne over them, as was manifeſt by the proffer they made to Gideon, and that which Jotham ſaith in his parable, verſ. 8. and if they would have a king, who ſo likely to be the man as Gideons ſonne? and thirdly, becauſe however by thoſe forces he had ſuddenly raiſed, he was able to effect it by conſtraint. As for the place where he was made king, called here the plain of the pillar, or as ſome reade it, the oke of the pillar that was in Shechem, ſee Joſh. 24.25, 26.
Verſ. 7. And when they told it to Jotham, he went and ſtood in the top of mount Girizim, &c.] The Lord intending to puniſh Abimelech, & the Shechemites for their changing of the government which God had eſtabliſhed in Iſrael, and eſpecially for the bloudy murther committed upon the ſonnes of Gideon, it ſeems by a ſpeciall inſtinct of his Spirit, he moved Jotham, who alone of the ſonnes of Gideon eſcaped the hands of Abimelech, to go to the inhabitants of Shechem, when the tydings was brought him that they had made Abimelech king, and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes; & therefore it was, that he began his ſpeech with thoſe words, Hearken unto me you men of Shechem, that God may hearken unto you, intimating, both that God had ſent him with that meſſage to them, and that if they would not now hearken to the admonition that was given them, God would not hear them in the time of their diſtreſſe when they called upon him. As for mount Girizim, from the top whereof Jotham ſpake to the Shechemites, it ſeems it ſtood very cloſe upon Shechem, and was purpoſely choſen by Jotham as a place convenient, whence he might ſpeak in the audience of the inhabitants, at that time perhaps upon ſome occaſion aſſembled together, and likewiſe as a place of ſafety, whence he might preſently fly and eſcape away if they ſhould offer to ſurpriſe him (for ſo it is ſaid he did, verſ. 21. And Jotham ran away and fled) but withall, it may ſeem to be not without a myſtery, that Girizim the mountain whence the bleſſings were to be pronounced by the tribes of Iſrael, Deut. 11.29. was choſen for this work rather then mount Ebal; for what a terrible token was this, that they were to expect no mercy from God, when from the mountain of bleſſings, they heard nothing but Gods curſes denounced againſt them?
Verſ. 8. The trees went out on a time to anoint a king over them, &c.] The drift of Jotham in propounding this fable to the men o Shechem, was to ſhew, firſt, the folly of the Iſraelites in going about to change the government which God had eſtabliſhed amongſt them, out of a fond affectation of having a king to reigne over them: ſecondly, the vain and cauſeleſſe pride and ambition of that tyrant Abimelech in exalting himſelf to be their king: and thirdly, the miſery that would certainly befall both the men of Shechem, and their new made king, for their caſting off Gods government, and their dealing ſo wickedly with the ſonnes of Gideon. So that firſt, by the trees that went to make them a king, he intended the Iſraelites in generall, that were fond to have a king reigne over them, but more particularly the men of Shechem that had actually made Abimelech king; ſecondly, by the olive tree, fig tree, and vine, that are good, noble, and uſefull trees that yield yearly ſweet and pleaſant fruit, and that refuſed to accept of being king over the trees, may be meant not onelyonly Gideon who had refuſed the kingdome when the Iſraelites proffered it to him and his poſterity ſucceſſively, chap. 8.22, 23. but alſo the foregoing Judges, Ehud, and Deborah, and happely too the other ſonnes of Gideon (for though we reade not that they refuſed the kingdome, or had it ever proffered to them; yet it was ſufficient that they were content to be ſerviceable to God and man in their places, and deſired not this ſovereigne power; and fables need not anſwer in every particular, that which they are intended to ſhadow forth) and generally indeed all men of worth, good men and fearing God, that are content to do good in their places, and no way ambitious of being exalted to high places: and laſtly, by the bramble, that is a dry, fruitleſſe, baſe ſhrub, the curſe of the earth, good for nothing but to be caſt into the fire, may be meant all worthleſſe ambitious perſons, but Abimelech in particular, who grew out of the baſer hedgegrow of a concubine, and had not been able to lift up his head ſo high as he did, but that he was ſupported by the men of Shechem, and by their help ſcrambled up to be king of Iſrael, one that was alwayes as fruitleſſe, as baſe, that had no ſubſtance in him, nor was likely to yield any comfort to thoſe that truſted in him, but rather to vex, and to tear, and to fetch bloud from the people by his tyrannous government, as he had done already from his brethren the other ſonnes of Gideon.
Verſ. 9. But the olive tree ſaid unto them, Should I leave my fatneſſe, wherewith by me they honour God and man, &c.] To wit, God in his offerings, lamps, and other ſervices of the Tabernacle; and man, both in anointing men to be kings, prieſts, and Prophets, and likewiſe in many other civill uſes, wherein great, and rich, and honourable perſons were wont to refreſh themſelves with oyl, eſpecially in oderiferous coſtly ointments. Now in this paſſage of this fable (and the like muſt be conceived of the anſwer returned by the figtree and vine too) Jotham ſeeks to imply, not onelyonly that good men and men of worth are beſt contented to be ſervicable to God and man in their places, and deſire not to be exalted to places of magiſtracy, and ſovereignty over others, (as they had ſeen in Gideons refuſing to be king) and likewiſe the reaſons why as Gideon had, ſo other wiſe and good men, would refuſe thus to be promoted, namely, firſt, becauſe the place of ſoveraignty, though it might ſeem moſt glorious, yet would certainly bring them greater cares, and deprive them of much of thoſe comforts, which in their private condition they did formerly enjoy: and ſecondly, becauſe ſuch great promotion, doth uſually make vines and fig trees, and olive trees fruitleſſe and barren, that is, it makes them farre leſſe ſerviceable to God, and man, then formerly they were.
Verſ. 14. Then ſaid the trees unto the bramble, &c.] See the note above, verſ. 8.
Verſ. 15. Come and put your truſt under my ſhadow, &c.] That is, come under my government and protection, and thus tyrants are wont to pretend the common good of the people, when they ſeek themſelves onelyonly. He that thruſts himſelf under a bramble ſhall be in an ill caſe, not able to ſtirre hand or foot, but he is in danger to be torn and ſcratched; and ſuch is the miſery of thoſe that live under a tyrants government, they ſhall not live as free ſubjects, but ſhall ever and anon be in danger to have their clothes torn from their backs, yea their skinnes from their bones, and if the greateſt of them anger their lord never ſo little, nothing but fire and deſtruction is to be expected; and therefore is that clauſe added, Let fire come out of the bramble and devoure the Ceders of Lebanon, that is, the nobles and men of greateſt renown amongſt the people, as indeed tyrants are wont principally to ſeek the deſtruction of them.
Verſ. 20. And let fire come out from the men of Shechem, and from the houſe of Millo, and devoure Abimelech.] This was accompliſhed, when his ſcull was broken by a piece of a milſtone thrown down upon his head by a woman from the tower of Thebez, verſ. 50.53. (for Thebez was doubtleſſe a place of ſtrength belonging to the Shechemites (why elſe did Abimelech in the quarrell he had againſt the Shechemites, go up and encamp againſt Thebez?) and ſo loſing his life by means of the warre raiſed betwixt him and the Shechemites, it might well be ſaid that a fire that came out from them devoured Abimelech.
Verſ. 21. And Jotham ran away and fled, and went to Beer, &c.] This may be that city in the tribe of Simeon which is called Baalath-Beer, Joſh. 19.8. where he ſaved himſelf, either by living there unknown, or by the aid of the inhabitants, who perhaps with other cities had not yet ſtooped to the tyrannous yoke of Abimelech.
Verſ. 22. When Abimelech had reigned three years over Iſrael, &c.] A while therefore he proſpered in his uſurped ſovereignty; but it was but a while: for juſt when he might now begin to hope that his kingdome was eſtabliſhed, and the curſe of Jotham might ſeem vain and not likely to have effect, then on a ſudden God brought that upon him, which Jotham had prophetically foretold. See Hab. 2.6. Shall not all theſe take up a parable againſt him, and a taunting proverb against him, and ſay, Wo to him that encreaſeth that which is not his: how long? and to him that ladeth himſelf with thick clay.
Verſ. 23. Then God ſent an evill spirit betwixt Abimelech and the men of Shechem, &c.] That is, a ſpirit of envy, malice, and diſcord, to wit, not by inſt…lling any evill motions into their minds, but in a way of juſt revenge, as by letting looſe Satan upon them, the great kindle-cole and make-bate of the world, to raiſe jealouſies, and grudges, and diſcontents between them, by giving them up to the luſts and corruptions of their own wicked hearts, and by giving occaſions of enraging them more and more one againſt another. For in this regard, though the wickedneſſe of theſe things were wholly of themſelves and not of God (as the ſtink of the dunghill riſeth not from the ſunne, though the ſunne ſhining upon it be the occaſion of it) yet becauſe theſe things were alſo through the concurring providence of God, it may well be ſaid that God ſent this ſpirit of diviſion between them, eſpecially if we conſider that God did all this as a judge, raiſing theſe diviſions and combuſtions that hereby he might puniſh them for their former damnable agreeing together for the ruine of others, and ſo making their treachery one againſt another, the juſt reward of their joynt treachery againſt others, as it follows in the next words, And the men of Shechem dealt treacherouſly with Abimelech, that is, they revolted from him whom themſelves had choſen for their king
Verſ. 25. And the men of Shechem ſet liers in wait for him in the top of the mountains, &c.] Thus at firſt by theſe men ſet to lie in ambuſh, they attempted ſecretly, ere their purpoſe of caſting off his government was diſcovered, to have killed, or at leaſt to have ſeized upon the perſon of Abimelech; onelyonly theſe liers in wait, as ſuch men imployed in ſuch ſervices are wont to do, under pretence of that ſervice they were then ſent about, took liberty beyond their commiſſion to make a prey of others too, and robbed all that came along that way by them; by which means it ſeems all was diſcovered, as the laſt words of this verſe ſeem to imply, and it was told Abimelech, and ſo Abimelech eſcaped their hands, and now prepared to make open warre againſt them, whence it was that the Shechemites durſt not ſtirre into the fields to gather their vineyards, till Gaal came to them, as is implyed, verſ. 27.
Verſ. 26. And Gaal the ſonne of Ebed came with his brethren, &c.] Both he and his, brethren it ſeems were captains of great renown, and ſo came now either ſent for, or voluntarily to be leaders of the Shechemites in their warre againſt Abimelech.
Verſ. 27. And they went out into the fields, and gathered their vineyards, and trod the grapes, &c.] This it ſeems before they durſt not do for fear of Abimelech, but now in the confidence they had in their new captains they did it, and withall made merry (as the cuſtome was in the time of vintage) whence is that, Eſa. 16.10. In the vineyards there ſhall be no ſinging, neither ſhall there be ſhouting: the treaders ſhall tread out no wine in their preſſes, I have made their vintage-ſhouting to ceaſe. And that the rather, now becauſe they were in a way of recovering their liberties too, and went into the houſe of their God, to wit, Baal-Berith, verſ. 4. namely, to praiſe him for that which was done, and did eat and drink, to wit, of their ſacrifices, and ſo in their cups curſed Abimelech, that is, ſpake evill of him with many railing and reviling ſpeeches.
Verſ. 28. And Gaal the ſonne of Ebed ſaid, who is Abimelech, and who is Shechem that we ſhould ſerve him, &c.] Gaal perceiving the Shechemites in their jollitie to grow very violent againſt Abimelech, he takes this occaſion to ſee if he could at leaſt winne them to put the government of the citie into his hand; and to this end he doth firſt labour to provoke them more and more againſt Abimelech, Who ſaith he, is Abimelech, and who is Shechem that we ſhould ſerve him? intimating, that being but the ſonne of a concubine, and withall, ſo unworthy a man as he was, there was no reaſon in the world, why ſo great an honour ſhould have been put upon him. But why is that clauſe added, and who is Shechem? I anſwer it is indeed very hard to ſay, what the intent of adding that clauſe ſhould be; and therefore ſome would have it read and what is Shechem? underſtanding by Shechem the citie it ſelf, and thereupon concluding that this is ſpoken to imply, that ſuch an honourable and ancient and glorious city as Shechem, was too good to be in ſubjection to ſuch a worthleſſe man as Abimelech was; as if he ſhould have ſaid, if you compare together what Abimelech is, and what your city Shechem is, you will find cauſe enough to diſdain to be in ſubjection to him; but the words being according to our tranſlation, And who is Shechem? it cannot be meant of the city; and therefore the moſt probable expoſition that can be given of them is this, that it is Shechem the ſonne of Hamor, who was ſo many hundred years ago, the Lord of this city, Gen. 34.2. of whom Gaal here ſpeaks, and that by diſavowing and diſclaming any title which from him any of his poſterity could pretend for having any dominion over them; he doth by conſequence ſtrongly imply that much leſſe was was there any reaſon why Abimelech ſhould exalt himſelf over them▪ Who is Abimelech? yea indeed, who is Shechem? as if he ſhould have ſaid, if Shechems poſterity ſhould challenge any dominion over us, we ſhould ſlight and abhorre their challenge, for what have we to do with Shechem, being as we are a free city, a free people planted here by the Lords own hand, and therefore not ſubject to any ſoveraigne power, but the Lords onelyonly, who hath ſeated us here? and why ſhould Abimelech then think to Lord it over us?
Is not he the ſonne of Jerubbaal? and Zebul his officer.] As if he ſhould have ſaid, I know the moſt that can be ſaid for him, to wit, that he was the ſonne of Jerubbaal, who Judged Iſrael and delivered them from the hand of the Midianites. But what is that to give him a title to the kingdome which his father refuſed? or why might not the other ſonnes of Gideon whom he ſlew, have challenged the crown more juſtly then he? And beſides, the very name of Jerubbaal may put you in mind what an enemy he was to Baal, the God whom with one conſent we worſhip and ſerve, and what cauſe have you then to ſerve his ſonne? Beſides, you do not indeed ſerve him but his man Zebul, for that is implyed in thoſe words, and Zebul his officer, ſo that of a free city you are plunged into a miſerable ſlavery, made to ſtoop to every domineering officer, whom this ſonne of a concubine ſhall ſet over you: and thus by this particular glance at Zebul, (which implyes their folly in putting any confidence in him who was Abimelechs ſworn ſervant) he no doubt laboured to wring him out of the peoples favour, that he might wind himſelf into that place which he held, of being governour over the city.
Serve the men of Hamor the father of Shechem; for …y ſhould we ſerve him?] Some conceive that Gaal here pretends, at leaſt that he and his brethren were deſcended of Hamor the ancient lord of Shechem, and ſo thereupon perſwades them, that if they would have a lord to govern them, they ſhould rather chuſe him or ſome of his family. But firſt, it is altogether improbable, that Gaal and his brethren were of that curſed race of the Canaanites; and ſecondly, if he were, it is no way likely that he could hope that they would admit of one of thoſe nations whom they had driven out of their poſſeſſions, to rule over them. It is therefore farre more probable, that Gaal ſpake this by way of deriding the ſoveraignty of Abimelech, Serve ſaith he, the men of Hamor the father of Shechem, for why ſhould we ſerve him? as if he ſhould have ſaid, if you long to give away your liberty and to be in bondage, you ſhall do better to call in the old lords of this ſoyl, and to ſerve them, then to ſerve this upſtart Abimelech, in whom there is nothing worth the leaſt reſpect.
Verſ. 29. And he ſaid to Abimelech, Increaſe thine army and come out.] To ſhew the Shechemites how little reckoning he made of the greateſt power that Abimelech could raiſe againſt him, as men in their cups are wont to do, in a boaſting inſulting manner he cries out to Abimelech being abſent, as if he had been preſent, Increaſe thine army and come out, that is, Come Abimelech muſter all the forces thou canſt poſſibly make, thou ſhalt ſoon ſee that having Gaal for their captain, the Shechemites have no cauſe to be affraid of thee: and withall it may be he ſent this challenge to Abimelech by ſome meſſenger.
Verſ. 30. And when Zebul the ruler of the citie heard the words of Gaal, &c.] It is evident that Zebul did either truly adhere to the Shechemites in this their conſpiracy againſt Abimelech, or elſe made a ſhew to them that he did: for elſe no doubt they would not have truſted him ſo farre as they had done. If therefore he were truly on their ſide before, it may ſeem that Gaals ſcornfull ſpeeches againſt him, verſ. 28. Is not he the ſonne of Jerubbaal, and Zebul his officer? (which alſo diſcovered a deſire that he had to ſupplant him, and to get into his place) had now enraged him, and ſo cauſed him by giving ſecret intelligence to Abimelech, to ſeek to betray them into his hands.
Verſ. 32. Now therefore up by night thou and the people that is with thee, and lie in wait in the field, &c.] The ſumme of this counſell which he gave Abimelech is, that he ſhould come by night againſt Shechem with all his army, and having laid the greateſt part of them in ambuſh, ſhould the next morning ſhew himſelf with the reſt of his army, againſt whom when Gaal ſhould go forth, falling unexpectedly into this ſnare, Abimelech might do to him as occaſion ſhould ſerve.
Verſ. 36. Then Zebul ſaid unto him, Thou ſeeſt the ſhadow of the mountains as if they were men.] Which is all one as if he had told him that he was afraid of a ſhadow.
Verſ. 38. Then ſaid Zebul unto him, Where is now thy mouth, wherewith thou ſaidst, Who is Abimelech, &c.] When he ſaw that Gaal had plainly diſcovered Abimelechs troops, that he might not turn back again into the city, he endeauours by theſe ſcornfull taunts to provoke him to go forward to fight with him, where is thy mouth, that is, where is thy great brags, for ſhame turn not back, but let it be ſeen that thou canſt fight as well as talk bigly when no enemy was nigh.
Verſ. 39. And Gaal went out before the men of Shechem, and fought with Abimelech.] Zebuls taunts had made him aſhamed to retire; beſides, he ſaw but two companies of Abimelechs forces, verſ. 37. which might encourage him; the other two being it ſeems laid in ambuſh, for at firſt Abimelech divided his army into foure companies, verſ. 34.
Verſ. 41. And Abimelech dwelt at Arumah.] That is, he retired thither after he had beaten Gaal and his ſouldiers, and purſued them to the very gates of Shechem. Some conceive this of his dwelling there for ſome good time, without any further attempting any thing againſt the Shechemites, and that he did this purpoſely to diſſemble the miſchief he intended to the Shechemites, to make a ſhew that his quarrell was onelyonly againſt Gaal and his brethren, for raiſing thoſe tumults in the city, being otherwiſe willing enough to forbear the offering any violence to the inhabitants of the city; but becauſe it is evident that this Arumah was nigh to Shechem (for elſe he could not come thence ſo ſuddenly upon the Shechemites, as it is ſaid afterwards he did, verſ. 42, 43.) and the Shechemites had no reaſon to be out of fear of his intending them any hurt, ſo long as he lay with his forces in a place ſo near their city, but did therefore come out again to fight with him, verſ. 42. therefore I conceive it farre more probable, that the meaning of theſe words is onelyonly this, that after Abimelech had purſued Gaal and his forces to the very gate of Shechem, he ſtayed not there before the city, but withdrew his forces to Arumah, a place not farre from Shechem, and abode there.
And Zebul thruſt out Gaal and his brethren, that they ſhould not dwell in Shechem.] No doubt he took this advantage when the people were enraged for their loſſe, to accuſe them either of cowardiſe or treachery, and ſo procured them to be thruſt out of the city: for though before Zebul might not have ſpoken againſt Gaal and his brethren, yet now it was an eaſie matter to work them out of the peoples hearts.
Verſ. 42. And it came to paſſe on the morrow, the people went out into the field, &c.] Some conceive, that this going forth of the people into the field, was to make an end of their harveſt or vintage, or for ſome other their countrey imployments, and that becauſe, they were perſwaded by Zebul, that now they had thruſt out Gaal, Abimelech would be pacified towards them, & not attempt any thing againſt them; but becauſe firſt, they had already finiſhed their vintage, and with great joy had already thereupon kept a feaſt, by way of thankfullneſſe in the houſe of their god: ſecondly, it had been an incredible ſecurity to be ſo confident, that Abimelech would give over his quarrell againſt them, conſidering how highly they had provoked him, and that he lay ſtill with his forces in a town ſo near hand, from whence he might ſo eaſily ſurpriſe them: and thirdly, Abimelechs dividing his ſouldiers into three companies, and laying ſome of them in ambuſh (whereof mention is made in the following verſes) argues, that he went not againſt a naked unarmed people, ſcattered here and there about their countrey buſineſſe; I rather think, that there going forth now into the field, was to renew the battell, to revenge their former loſſe, when they fought under the command of Gaal and his brethren, and to drive Abimelech out of their coaſts.
Verſ. 43. And he took the people, and divided them into three companies, &c.] To wit, as intending with one of theſe companies, which he kept with himſelf, to lie in ambuſh & to ſurpriſe the city on a ſudden, ſo ſoon as the Shechemites were gone out with their army, and with the other to ſet upon their army when it was gone forth a little way from the city, that ſo thoſe without the city, and thoſe within the city, might all be deſtroyed.
Verſ. 45. And beat down the citie, and ſowed it with ſalt.] Salt is both a cauſe, and ſigne of barrenneſſe and deſolation; whence it is ſaid, Pſal. 107.33, 34. that God many times turns a fruitfull land into barrenneſſe, or ſaltneſſe, as the word is in the originall, and Moab is threatned in theſe words, Zeph. 2.9. As I live, ſaith the Lord of hosts, the God of Iſrael, Surely Moab ſhall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and ſalt pits, and a perpetuall deſolation. And as a ſigne of deſolation, it was no doubt therefore here ſowed. Abimelech thereby deſiring to expreſſe the deadly hatred he bare to this place of his birth, that he deſired if it were poſſible, that it might ever be deſolate and without an inhabitant; yet it was afterwards rebuilt, as is evident, 2. Chron. 10.1. and Jer. 41.5, but by whom we reade not.
Verſ. 46. And when all the men of the tower of Shechem heard that, they entred into an hold of the houſe of the God Berith.] This tower of Shechem, was ſome fort or caſtle in ſome adjoyning village, belonging to Shechem, but not in the city, as is evident, becauſe the men of this tower ſaw not the deſtruction of Shechem, but heard of it, and moſt probable it is, that it was the ſame which was called verſ. 6. the houſe of Millo, the ruine whereof is here related, to ſhew that Jothams curſe, verſ. 20. did fall as well upon the houſe of Millo, as upon the inhabitants of Shechem: for hearing what Abimelech had done to Shechem they retired to a ſtrong hold in the houſe of Baal-Berith, to wit, as reſting not onelyonly in the ſtrength, but alſo in the holineſſe of the place, and the help of their god: and this it may be was the fort from which the village was called the tower of Shechem, or perhaps, ſome other place nearer hand of greater ſtrength then that, and ſo there they were all burnt by Abimelech, about a thouſand men and women as is expreſſed afterwards, verſ. 49.
Verſ. 50. Then went Abimelech to Thebez, &c.] This was alſo ſome place belonging to Shechem, for how elſe vvas Jothams prophecy fulfilled, verſ. 20. that a fire ſhould come out from the men of Shechem and devoure Abimelech.
Verſ. 53. And a certain woman caſt a piece of a milstone upon Abimelechs head, &c.] Thus he receives his deaths vvound vvith a ſtone, vvho had ſlain his brethren all upon one ſtone, verſ. 5.
Verſ. 56. Thus God rendred the wickedneſſe of Abimelech, which he did unto his father in ſlaying his ſeventy brethren.] To vvit, becauſe Gideon his father was wronged though dead, in the murther of his children; and this was the circumſtance that did moſt aggravate Abimelechs ſinne, and provoke the Lord, that he could ſo farre forget his father, as to imbrue his hands in the bloud of his children.