Judges · Chapter 9

Verse 1. Abimelech-went to Shechem] We have already seen that Abimelech was the son of Gideon, by his concubine at Shechem. His going thither immediately after his father’s death was to induce his townsmen to proclaim him governor in the place of his father. Shechem was the residence of his mother, and of all her relatives.

Verses 1-3. Abimelech went to Shechem unto his mother’s brethren — That is, her relations; and communed with them — To try if he could engage them to favour and aid the design he had conceived to usurp the government of Israel, in direct opposition to his father’s will, who had declared no son of his should rule over them. His mother had, probably, instilled into his mind some ambitious thoughts, and the name his father had given him, carrying royalty in its meaning, might help to blow up these sparks, and excite him to take the steps here mentioned. He had no call from God to this office and honour, as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced; but his own ambition must be gratified, and that is all he aims at. That all the sons of Jerubbaal reign over you — He wickedly insinuates, though perhaps without any ground for it, that the sons of Jerubbaal were ambitious of the kingdom which their father refused; and therefore prays them to consider what horrible divisions and confusions it would make, if so many were permitted to pretend to the government, and how much better it would be to choose one from among the rest; pointing them (in the next words) to himself. Remember, I am your bone and your flesh — Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last great meeting of the representatives of the tribes there. And no doubt Abimelech thought if that city would but declare for him, and abet his design, it would be a great step toward ensuring the success of it. They said, He is our brother — And his advancement will be to our advantage. They were pleased to think of their city becoming a royal city, and the metropolis of Israel, and therefore were easily persuaded to what they believed would serve their interest.

ABIMELECH’S USURPATION, 1-6.

1. Abimelech — Son of Gideon by his concubine, who lived in Shechem. Judges 8:31. His mother’s family evidently possessed great influence in the city.

V. 2. Reign-He supposed they would take that government which their father refused; and that the multitude of his sons would occasion divisions, and confusions, which they might avoid by chusing him king; and so they might enjoy the monarchy which they had long desired. Your bone and flesh-Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

Verse 2. Whether is better for you, either that all the sons] This was a powerful argument: Whether will you have seventy tyrants or only one! For, as he had no right to the government, and God alone was king at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.

Verses 1-3. Abimelech went to Shechem unto his mother’s brethren — That is, her relations; and communed with them — To try if he could engage them to favour and aid the design he had conceived to usurp the government of Israel, in direct opposition to his father’s will, who had declared no son of his should rule over them. His mother had, probably, instilled into his mind some ambitious thoughts, and the name his father had given him, carrying royalty in its meaning, might help to blow up these sparks, and excite him to take the steps here mentioned. He had no call from God to this office and honour, as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced; but his own ambition must be gratified, and that is all he aims at. That all the sons of Jerubbaal reign over you — He wickedly insinuates, though perhaps without any ground for it, that the sons of Jerubbaal were ambitious of the kingdom which their father refused; and therefore prays them to consider what horrible divisions and confusions it would make, if so many were permitted to pretend to the government, and how much better it would be to choose one from among the rest; pointing them (in the next words) to himself. Remember, I am your bone and your flesh — Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last great meeting of the representatives of the tribes there. And no doubt Abimelech thought if that city would but declare for him, and abet his design, it would be a great step toward ensuring the success of it. They said, He is our brother — And his advancement will be to our advantage. They were pleased to think of their city becoming a royal city, and the metropolis of Israel, and therefore were easily persuaded to what they believed would serve their interest.

2. All the men of Shechem — Literally, all the lords of Shechem, that is, all the prominent citizens, whether Israelitish or Canaanitish. Comp. verse

28. Abimelech’s usurpation was shrewdly planned and most skillfully executed. His address to the citizens of his native place was well adapted to win their hearts. The name of Jerubbaal, the Baal-fighter, was alone calculated to rouse the animosity of the Shechemites, who were devoted to the worship of Baal, and had a house erected to his honour. Verse 4. Then, the notion of being ruled by seventy kings instead of one would be anything but agreeable; and though there may have been no evidence that the seventy sons of Jerubbaal aspired to reign, it might have been thought wise to provide against such a contingency. But what most swayed their minds was Abimelech’s significant reminder, I am your bone and your flesh. His mother’s family stood high in Shechem, and her son seemed, therefore, to be a brother of them all.

V. 3. Brethren-That is, kinsmen. He is our brother-They were easily persuaded to believe what served their own interest.

Verse 3. He is our brother.] We shall be raised to places of trust under him, and our city will be the capital of the kingdom.

Verses 1-3. Abimelech went to Shechem unto his mother’s brethren — That is, her relations; and communed with them — To try if he could engage them to favour and aid the design he had conceived to usurp the government of Israel, in direct opposition to his father’s will, who had declared no son of his should rule over them. His mother had, probably, instilled into his mind some ambitious thoughts, and the name his father had given him, carrying royalty in its meaning, might help to blow up these sparks, and excite him to take the steps here mentioned. He had no call from God to this office and honour, as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced; but his own ambition must be gratified, and that is all he aims at. That all the sons of Jerubbaal reign over you — He wickedly insinuates, though perhaps without any ground for it, that the sons of Jerubbaal were ambitious of the kingdom which their father refused; and therefore prays them to consider what horrible divisions and confusions it would make, if so many were permitted to pretend to the government, and how much better it would be to choose one from among the rest; pointing them (in the next words) to himself. Remember, I am your bone and your flesh — Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last great meeting of the representatives of the tribes there. And no doubt Abimelech thought if that city would but declare for him, and abet his design, it would be a great step toward ensuring the success of it. They said, He is our brother — And his advancement will be to our advantage. They were pleased to think of their city becoming a royal city, and the metropolis of Israel, and therefore were easily persuaded to what they believed would serve their interest.

ABIMELECH’S USURPATION, 1-6.

1. Abimelech — Son of Gideon by his concubine, who lived in Shechem. Judges 8:31. His mother’s family evidently possessed great influence in the city.

V. 4. Pieces of silver-Not shekels, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is not possible for us now to know. The house of Baal-berith-Out of his sacred treasury; having since Gideon’s death built this temple (which he would never have suffered whilst he lived) and endowed it with considerable revenues. Light persons-Unsettled, idle and necessitous persons, the proper instruments of tyranny and cruelty.

Verse 4. Threescore and ten pieces of silver] Probably shekels; and this was the whole of his exchequer. As he was now usurping the government of God, he begins with a contribution from the idol temple. A work begun under the name and influence of the devil is not likely to end to the glory of God, or to the welfare of man.

Hired vain and light persons] ופחזים µyqyr אנשים anashim reykim uphochazim, worthless and dissolute men; persons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such rascals most revolutions have been brought about.

Verse 4. They gave him threescore and ten pieces of silver — To bear the charges which he would be put to in making good his pretensions. It is not said what the value of these pieces was: so many shekels would have been but a small present to make a man a prince, and too little to serve his purposes; and so many talents too much for them to give. Therefore the Vulgate translates it so many pounds weight of silver, which learned men approve. Out of the house of Baal-berith — Out of the sacred treasury of that idol-temple, which they had probably built since Gideon’s death, (for he would never have suffered it while he lived,) and endowed it with considerable revenues. Wherewith Abimelech hired vain and light persons — The word µyqyr, reekim, which we translate vain, signifies empty; that is, ignorant, inconsiderate, and needy persons. And the other word, µyzjp, pochazim, means idle, vagabond fellows, that could settle to no business, but wandered about the country, who, being commonly men of loose and profligate lives, were fittest for his purpose.

Verse 4. Baal-berith. Berith signifies a covenant, which those bad people had made with Baal. The Greeks had their zeuv orkiov, their Jupiter, or their Baal, to which they made vows.

4. They gave him — As a tribute to royalty, and to enable him to hire a body-guard and provide himself with the emblems of royalty. Threescore and ten pieces of silver — Silver shekels are probably meant, and this number would amount to about forty dollars. House of Baal-berith — The edifice or temple which the Shechemites had built for the worship of this heathen deity. Great treasure was usually laid up in such temples, and not unfrequently applied to political purposes. Compare 1 Kings 15:18. The treasures of Baal were thought to be well appropriated to the use of him who essayed to destroy the sons of Jerubbaal, the Baal-fighter. There was one piece of silver to each of the seventy sons of the Baal-destroyer. Vain and light persons — Loose and desperate characters, who were alike ready for the lowest meanness and the darkest crimes.

V. 5. His brethren-The only persons who were likely to hinder him in establishing his tyranny. Threescore and ten-Wanting one, who is here expressed. Jotham was left-Whereby he would signify, that this was an act of justice, in cutting them all off in an orderly manner, for some supposed crime, probably, as designing sedition and rebellion.

Verse 5. Slew his brethren] His brothers by the father’s side, Judges 8:30. This was a usual way of securing an ill-gotten throne; the person who had no right destroying all those that had right, that he might have no competitors.

Yet Jotham-was left] That is, all the seventy were killed except Jotham, if there were not seventy besides Jotham. All the histories of all the nations of the earth are full of cruelties similar to those of Abimelech: cousins, uncles, brothers, husbands, and fathers have been murdered by their cousins, nephews, brothers, wives, and children, in order that they might have the undisturbed possession of an ill-gotten throne. Europe, Asia, and Africa, can witness all this. Even now, some of these horribly obtained governments exist.

Verse 5. He went and slew his brethren — The persons who were most likely to hinder him in establishing his tyranny. Threescore and ten — Wanting one, as is here expressed. Here we see the power of ambition; what savage beasts it will render men to each other; how it will break through all the ties of natural affection, and natural conscience, and sacrifice that which is most sacred, dear, and valuable to its designs. We see also the peril attending high birth and honour. It was their being the sons of so great a man as Gideon that made Abimelech jealous of them, and exposed them thus to danger and to death. We find just the same number of Ahab’s sons slain together at Samaria, 2 Kings 10:1. “Let none then,” says Henry, “envy those of high extraction, or complain of their own meanness and obscurity: the lower the safer.” Upon one stone — As a stone was sometimes used for an altar, (1 Samuel 6:14,) some have conjectured from hence, that Abimelech intended to make his brethren a great victim to Baal, in revenge of the sacrifice of the bullock prepared for Baal, chap. 6:25; and to expiate the crime of Gideon, as these idolaters accounted it, by the sacrifice of all his sons.

Ver. 5. Slew threescore and ten upon one stone, as an offering to his God. It is a credit to the Hebrew religion, that Abimelech was an apostate.

5. Upon one stone — That is, he made his brethren prisoners, and then led them out, and subjected them to a formal execution all at one place and time. Perhaps the place of execution was the rock where the angel had revealed himself to Gideon. Judges 6:20. This massacre, says Keil, was “a bloody omen of the kingdom of the ten tribes, which was afterwards founded at Shechem by Jeroboam, in which one dynasty overthrew another, and generally sought to establish its power by exterminating the whole family of the dynasty that had been overthrown. Even in Judah, Athaliah, the worshipper of Baal, sought to usurp the government by exterminating the whole of the descendants of her son. 2 Kings 11. Such fratricides have also occurred in quite recent times in the Mohammedan countries of the East.” Abimelech has the unenviable distinction of giving the first example of that barbarous system of state policy.

V. 6. House of Millo-Some eminent and potent family living in Shechem, or near it. King-Over all Israel, ver. 22, which was a strange presumption for the inhabitants of one city; but they had many advantages for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech’s being the son of Gideon, to whom, and to his sons, they offered the kingdom. And though the father could, and did refuse it for himself; yet they might imagine, that he could not give away his sons’ right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud and imperious spirit, would make them readily close with a king of their own brethren; and Abimelech’s getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny. Of the pillar-Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Joshua 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.

Verse 6. And all the house of Millo] If Millo be the name of a place, it is nowhere else mentioned in the sacred writings. But it is probably the name of a person of note and influence in the city of Shechem-the men of Shechem and the family of Millo.

Verse 6. All the men of Shechem — That is, the great men, the chief magistrates of the city; and the house of Millo — Either some eminent and potent family living in or near Shechem, or the common council, the full house, or house of fulness, as the word signifies; those that met in their court-house or place of general assembly; gathered together — Not to prosecute and punish Abimelech for this most barbarous murder, as they ought to have done, he being one of their citizens, but to make him a king. God was not consulted whether they should have any king at all, much less who it should be. They did not advise with the high-priest, or with their brethren of any other city or tribe, though it was designed that he should reign over all Israel, verse 22; but the Shechemites take upon them to do all of themselves, as if they were the men, and wisdom must die with them. In the mean time the rest of the Israelites were so very stupid and infatuated as to sit by unconcerned. They took no care to give any check to this usurpation, to protect the sons of Gideon, or to avenge their death; but tamely submitted to the bloody tyrant, as men that, with their religion, had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite’s concubine! and yet so wretchedly degenerate are they now, as not to attempt the revenging of the death of Gideon’s sons. It is for this that they are charged with ingratitude, (Judges 8:35,) Neither showed they kindness to the house of Jerubbaal. By the plain of the pillar — The Hebrew word ˆwla, eelon, here rendered plain, also signifies an oak, and therefore some render the passage, By the oak of the pillar; namely, the oak where Joshua erected a pillar, as a witness of the covenant renewed between God and Israel, Joshua 24:26. This place they chose, perhaps, to signify that they still owned Jehovah, and their covenant with him; and did not worship Baal in opposition to, but in conjunction with him, and in subordination to him.

6. House of Millo — It seems best to understand Millo here, as in 2 Samuel 5:9, as the name of the principal fortress of the city, and identical with the tower of Shechem, mentioned verses 46, 47, 49. It was, perhaps, situated on Mount Gerizim, where it would command the city of Shechem. On the summit of Gerizim, Robinson found the remains of an ancient fortress. The word Millo (awlm) comes from alm, to fill, and naturally designates a rampart filled in with earth or stones. The company or family of armed men who held possession of this citadel were a most important part of the population, and it would not be wise to inaugurate a new king without their presence and co-operation. Plain of the pillar — Rather, oak of the pillar, probably the famous oak under which Joshua set up the great stone for a witness in Israel. Joshua 24:26. The word bxm, translated pillar, literally means, any thing placed or set up, and might designate either a monument or a military station. We may as well adhere to the English version, pillar. This oak was distinguished by a monumental pillar under it or near to it, and might itself have been a monumental tree that had, as we have suggested above, been standing there since the days of Joshua. It would have been a most natural spot to convene such an assembly as that which gathered to make Abimelech king.

V. 7. Mount Gerizim-Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried-So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem-Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken-When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.

Verse 7. Stood in the top of Mount Gerizim] Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. But see some remarks on the extent of the human voice in some hilly countries in the following extract from a late traveller in the East:-

“The great extent to which the sound of the voice is conveyed may be mentioned. Some persons have thought this a proof of the extreme rarity of the atmosphere. A similar observation is made by Captain Parry in his Voyage of Discovery to the Polar Regions in 1819-20, where he states that in the depth of winter the sound of the men’s voices was heard at a much greater distance than usual. This phenomenon is constantly observed on the Neilgherries. I have heard the natives, especially in the morning and evening, when the air was still, carry on conversation from one hill to another, and that apparently without any extraordinary effort. They do not shout in the manner that strangers think necessary in order to be heard at so great a distance, but utter every syllable as distinctly as if they were conversing face to face. When listening to them, I have often been reminded of those passages in holy writ where it is recorded that Jotham addressed the ungrateful men of Shechem from Mount Gerizim, that David cried ‘from the top of a hill afar off’ to Abner and to the people that lay about their master Saul, and that Abner addressed Joab from the top of a hill.”-Letters on the Climate, Inhabitants, Productions, &c., &c., of the Neilgherries, or Blue Mountains of Coimbatoor, South India, by James Hough, of Madras: 1829.

That God may hearken unto you.] It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.

Verse 7. Jotham stood in the top of mount Gerizim — Which overlooked the city of Shechem. This was not on the same day when Abimelech was inaugurated, but some time after. The valley between Gerizim and Ebal was a famous place, employed for the solemn reading of the law, and its blessings and curses; and it is probable it was still used, even by the superstitious and idolatrous Israelites, for such occasions, who delighted to use the same places which their ancestors had used. And lifted up his voice and cried — So that they who stood in the valley might hear, though not suddenly come at him to take him. Ye men of Shechem — Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent; that God may hearken unto you — When you cry unto him for mercy; so he conjures and persuades them to give him a patient audience.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

V. 8. The trees, &c.-A parabolical discourse, usual among the ancients, especially in the eastern parts. To anoint-To make a king, which was done among the Israelites, and some others, with the ceremony of anointing. Olive-tree-By which he understands Gideon.

Verse 8. The trees went forth on a time] This is the oldest, and without exception the best fable or apologue in the world. See the observations at the end of this chapter.

It is not to be supposed that a fable, if well formed, requires much illustration; every part of this, a few expressions excepted, illustrates itself, and tells its own meaning.

To anoint a king] Hence it appears that anointing was usual in the installation of kings, long before there was any king in Israel; for there is much evidence that the book of Judges was written before the days of Saul and David.

The olive tree] The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless.

Verse 8. The trees went forth on a time — This is the first instance that we have of this manner of speaking by parables. But we find it in great use afterward, and frequently adopted, not by prophets only, but by courtiers, politicians, and soldiers, in the Old Testament. See 2 Samuel 14:1, and 1 Kings 20:38; chap. 22:19. To anoint a king over them — Kings were appointed among the Israelites, and some other nations, with the ceremony of anointing. Olive-tree — By which he means Gideon.

Ver. 8. The trees went forth to anoint a king. This parable seems to have been divinely inspired. The figures and all the drapery of diction, open in a succession of beauties, alike wise, moral, and rural.

8. The trees — According to Dr. Thomson, the olive, the fig, the vine, and the bramble are the trees which most abound in the neighbourhood of Shechem. To anoint a king — There had as yet been no king in Israel, but the custom of anointing kings for their office was familiar to the people, and Abimelech had probably just now been inducted into royalty in this way before this same assembly. The olive — One of the most highly valued and extensively cultivated trees of Palestine.

V. 9. Honour God-In whose worship oil was used for divers things; as, about the lamps, and offerings, and for anointing sacred persons and things. And man-For oil was used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face. Promoted-Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquility, for incessant cares and travels.

Verse 9. Wherewith-they honour God and man] I believe the word אלהים elohim here should be translated gods, for the parable seems to be accommodated to the idolatrous state of the Shechemites. Thus it was understood by the Vulgate, Arabic, and others. It is true that olive oil was often used in the service of God: the priests were anointed with it; the lamps in the tabernacle lighted with it; almost all the offerings of fine flour, cakes prepared in the pan, &c., had oil mingled with them; therefore Jotham might say that with it they honour God; and as priests, prophets, and kings were anointed, and their office was the most honourable, he might with propriety say, therewith they honour man. But I am persuaded he used the term in the first sense. See on Judges 9:13.

Verse 9. My fatness, wherewith they honour God — Oil being used in God’s worship for divers things, as in sacrifices, in the dedication of persons and things to holy offices and uses, and for the lamps in the sanctuary; and man — For oil was used in constituting kings, and priests, and prophets, and for a present to great men, and to anoint the head and face; and go to be promoted — Hebrew, [wnl, lanuang, to shake and move hither and thither, to wander to and fro, to exchange my sweet tranquillity and peace for incessant cares and travels. To undertake “the government of others,” says Henry, “involves a man in a great deal of both toil and care. He that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. Those that are preferred to places of public trust and power, must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community.”

9. My fatness — A reference to the olive oil, which was manufactured and used in great quantities among the ancients. The fatness of the olive, and its chief value, was its oil. Honour God and man — God was honoured by the fatness of the olive in its use for light in his sanctuary, (Exodus 27:20,) and for the holy offerings and rites of his house. Exodus 29:23,

40. Man was honoured by it in its various domestic uses, and especially by its use in anointing prophets, priests, and kings. To be promoted over the trees — Better, to wave over the trees. The Hebrew verb [wn, to wave, to reel, is often used of the staggering motion of a drunken man, and also of a wandering person, going up and down, as the margin has it, and might aptly characterize a king like Abimelech, who reels and wanders to and fro among the people, and is no benefit to any one. Jotham may have meant, in the use of this word, to throw a contemptuous gibe at Abimelech. But the word is here in keeping with the imagery of trees; and the waving of one tree over another is a beautiful image of royal supremacy and power.

V. 10. Fig-tree-Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

Verse 11. But the fig tree said-Should I forsake my sweetness] The fruit of the fig tree is the sweetest or most luscious of all fruits. A full-ripe fig, in its own climate, has an indescribable sweetness; so much so that it is almost impossible to eat it, till a considerable time after it is gathered from the trees, and has gone through an artificial preparation. This I have often noticed.

Verse 11. The fig-tree said, &c. — Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.

11. The fig tree — Another of the excellent and highly valued trees of Palestine, the sweetness of whose good fruit is proverbial.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

V. 13. Cheareth God-Wherewith God is well pleased, because it was offered to God.

Verse 13. Which cheereth God and man] I believe אלהים elohim here is to be taken in the same sense proposed on Judges 9:9. Vast libations of wine, as well as much oil, were used in heathenish sacrifices and offerings; and it was their opinion that the gods actually partook of, and were delighted with, both the wine and oil. The pagan mythology furnishes the most exquisite wines to its gods in heaven, and hence the nectar and ambrosia so much talked of and praised by the ancients. It is not reasonable to suppose that Jotham makes any reference here to the sacrifices, oblations, and perfumes offered to the true God. This language the idolatrous Shechemites could scarcely understand. What could the worshippers of Baal-berith know of the worship of the God who gave his law to Moses? And it is not very likely that Jotham himself was well acquainted with the sacred rites of the Mosaic religion, as they had been little preached in his time.

Verse 13. Wine which cheereth God and man — “It has been objected,” says Dr. Dodd, “that Scripture here suggests false and unworthy notions of the Supreme Being; but we are to remember that the words are part of a parable. In a parable or fiction, every word or sentence is not to be interpreted with the utmost rigour, unless we are to take it to be Scripture doctrine that trees could talk. Jotham, to represent the forwardness and self-assurance of foolish persons in undertaking high things, which wiser and better men would decline, brings in a fable, setting forth how the olive-tree, the fig-tree, and the vine, and all the choice trees, had modestly refused a province not proper for them; but that the bramble, the unfittest of all, had accepted it notwithstanding, and was likely to perform accordingly. Now the words here cited arc the words of the vine, and perhaps run upon a pagan hypothesis, allowable in a fable or apologue. So Castalio, Le Clerc, and others, interpret the place; and they render the words, not God and man, but gods and men, which is better.” There is another construction which some have recommended, namely, that wine cheereth both high and low, princes (who are sometimes called elohim, gods) and peasants. “But I prefer the interpretation of Le Clerc above mentioned,” says Dr. Waterland, Scrip. Vind., p. 80. And his interpretation is confirmed by the following ingenious remark of Bishop Warburton: — “Jotham did not mean God the governor of the universe; but all must see his meaning is, that wine cheereth hero-gods and common men; for Jotham is here speaking to an idolatrous city, which ran a whoring after Baalim, and made Baal-berith their god; a god sprung from among men, as may partly be collected from his name, as well as from divers other circumstances of the story. This expression, which is very beautiful, contains one of the finest strokes of ridicule in the whole apologue, so much abounding with them; and intimates to the Shechemites the vanity and pitiful original of their idolatrous gods, who were thought to be, or really had been, refreshed with wine.” Div. Leg., vol. 3. p. 104.

Ver. 13. Wine which cheereth God and man. Both the nouns being plural, it should read gods and men. The LXX by translating Elohim, God, have led many into the same error. In Genesis 6:2, and Psalm 82:6, the word is understood of princes and prophets, as our Saviour affirms. John 10:34. Hence wine is here understood to cheer the hearts of the princes, and the poor. Yet some will vainly contend that the gods adored by the heathen being once men, were lovers of wine. Others contend also, that wine being used at the sacrifices of oblations, caused God to rejoice in the oblations of his people.

13. The vine — Palestine has ever been celebrated for the luxuriant growth, abundance, and excellence of its grape-vines, and also for the immense clusters of grapes which they produced. Compare what is said of the clusters of Eshcol, Numbers 13:23. The sap of the vine is sometimes used in the East as medicine; its ripe fruit, both fresh and in its dried state as raisins, is highly esteemed; but its chief use was for the production of wine. Which cheereth God and man — Wine was largely used in the sacred services of Jehovah, being poured out as a drink offering to him. Comp. Exodus 29:40; Leviticus 23:13; Numbers 15:5. In this sense, like the olive-oil, it might be said to cheer and honour Him. So, too, libations of wine were offered in the heathen sacrifices. From its exhilarating qualities, wine was also said to gladden the heart of man. Psalm 104:15; Proverbs 31:6. It was used as a common and highly esteemed beverage among the Israelites, and it is often spoken of in Scripture as one of God’s blessings, just as are corn and oil, and milk and honey. Its moderate use seems never to have been regarded dangerous or evil, though drunkenness is everywhere condemned. The importance of the modern “wine question,” and zeal for the doctrine of total abstinence, must not run us into false expositions of Scripture, or lead us to conceal or to evade the facts of sacred history. Customs and circumstances now seem clearly to make it a duty of Christians to abstain totally from wine; and self-denial, in whatever form it may serve to promote the cause of morality and religion, becomes always the bounden duty of the man of God. But abstinence and self-denial in this respect are always to be urged on the ground of Christian expediency, not of specific scriptural command.

V. 14. Bramble-Or, thorn, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.

Verse 14. Then said all the trees unto the bramble] The word dca atad, which we translate bramble, is supposed to mean the rhamnus, which is the largest of thorns, producing dreadful spikes, similar to darts. See Theodoret on Psalm 58:10.

There is much of the moral of this fable contained in the different kinds of trees mentioned. 1. The olive; the most profitable tree to its owner, having few equals either for food or medicine. 2. The fig tree; one of the most fruitful of trees, and yielding one of the most delicious fruits, and superior to all others for sweetness. 3. The vine, which alone yields a liquor that, when properly prepared, and taken in strict moderation, is friendly both to the body and mind of man, having a most direct tendency to invigorate both. 4. The bramble or thorn, which, however useful as a hedge, is dangerous to come near; and is here the emblem of an impious, cruel, and oppressive king. As the olive, fig, and vine, are said in this fable to refuse the royalty, because in consequence, they intimate, they should lose their own privileges, we learn that to be invested with power for the public good can be no privilege to the sovereign. If he discharge the office faithfully, it will plant his pillow with thorns, fill his soul with anxious cares, rob him of rest and quiet, and, in a word, will be to him a source of distress and misery. All this is represented here under the emblem of the trees losing their fatness, their sweetness and good fruits, and their cheering influence. In short, we see from this most sensible fable that the beneficent, benevolent, and highly illuminated mind, is ever averse from the love of power; and that those who do seek it are the thoughtless, the vain, the ambitious, and those who wish for power merely for the purpose of self-gratification; persons who have neither the disposition nor the knowledge to use power for the advantage of the community; and who, while they boast great things, and make great pretensions and promises, are the tyrants of the people, and often through their ambition, like the bramble in the fable kindle a flame of foreign or domestic war, in which their subjects are consumed.

The sleepless nights and corroding cares of sovereignty, are most forcibly described by a poet of our own, whose equal in describing the inward workings of the human heart, in all varieties of character and circumstances, has never appeared either in ancient or modern times. Hear what he puts in the mouth of two of his care-worn kings:— “How many thousand of my poorest subjects

Are at this hour asleep?-Sleep, gentle sleep,

Nature’s soft nurse! how have I frighted thee,

That thou no more wilt weigh my eyelids down,

And steep my senses in forgetfulness?

Why rather, sleep, liest thou in smoky cribs,

Upon uneasy pallets stretching thee,

And hush’d with buzzing night-flies to thy slumber

Than in the perfumed chambers of the great,

Under the canopies of costly state,

And lull’d with sounds of sweetest melody?

O thou dull god! why liest thou with the vile

In loathsome beds; and leav’st the kingly couch

A watch-case, or a common ‘larum bell?

Wilt thou upon the high and giddy mast

Seal up the ship-boy’s eyes, and rock his brains

In cradle of the rude imperious surge;

And in the visitation of the winds,

Who take the ruffian billows by the top,

Curling their monstrous heads and hanging them,

With deafening clamours, in the slippery clouds,

That, with the hurly, death itself awakes?

Canst thou, O partial sleep! give thy repose

To the wet sea-boy, in an hour so rude;

And, in the calmest and most stillest night,

With all appliances and means to boot,

Deny it to a king? Then, happy low, lie down!

Uneasy lies the head that wears a crown.”—

“O hard condition! twin-born with greatness,

Subjected to the breath of every fool,

Whose sense no more can feel but his own wringing!

What infinite heart’s ease must kings neglect,

That private men enjoy!

And what have kings, that privates have not too,

Save ceremony, save general ceremony?”—

“‘Tis not the balm, the sceptre, and the ball,

The sword, the mace, the crown imperial,

The intertissued robe of gold and pearl,

The farced title running ‘fore the king,

The throne he sits on, nor the tide of pomp

That beats upon the high shore of this world,

No, not all these, thrice gorgeous ceremony,

Not all these, laid in bed majestical,

Can sleep so soundly as the wretched slave.”

SHAKESPEARE

This is precisely the sentiment expressed in the denial of the olive, fig tree, and vine.

Verses 14, 15. Then said all the trees unto the bramble, &c. — Or thorn, fitly representing Abimelech, the son of a concubine, and a person of small use and great cruelty. If in truth ye anoint me king — If you deal truly and justly in making me king. Then trust — Then you may expect protection under my government. Devour the cedars — Instead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work. By this fable Jotham signified to the Shechemites that the most worthy men in Israel, figured by the olive, the fig-tree, and the vine, which bear the most useful and excellent fruits, had not aimed at kingly dominion over them; and that his father Gideon had even refused it, when offered to him. By the bramble, the most worthless of shrubs, accepting the offer of the trees to be their king, and calling to them to put their trust in its shadow, though by its nature it could afford no shadow or protection to them, he shows what a worthless choice they had made. The speech of the bramble represents how foolish Abimelech was, in imagining he should be able to maintain the authority of a king, as he could by no means, any more than the bramble, afford the shade or protection he had promised: and the threat of the bramble seems to indicate the cruelty of Abimelech’s temper, that he would destroy the Shechemites, if he found them unfaithful.

14. All the trees — Not one of all the trees was willing to be king, but all were willing that the bramble should rule over them — a stinging reflection on the Shechemites. {We understand Gideon and his sons, under the refusal of royalty, (Judges 8:23,) to be represented by the olive and the vine, and Abimelech by the bramble. The bramble does not refuse to be king. Jotham sarcastically makes the bramble invite them to come under his shade, as an image of the felicity? of the Shechemites if they have done well in their choice. But if, as he believes, they have done wickedly, their bramble will prove a torch to burn their very cedars of Lebanon, the tallest of the Shechemite nobility.} The bramble — The word dca, atad, occurs elsewhere only in Psalm 58:9, where it is rendered thorns, and Genesis 50:10, where it is rendered as a proper name. “It is generally thought to denote the southern buckthorn, a brier bush indigenous in Egypt and Syria, shooting up from the root in many branches, (ten to fifteen feet high,) armed with spines, and bearing leaves resembling those of the olive, but light coloured and more slender, with little whitish blossoms that eventually produce small, black, bitter berries. The Arabs still call it atad. Rauwolf found it growing at Jerusalem.” — M’Clintock and Strong’s Cyclopaedia. From this same bush it is supposed the Saviour’s crown of thorns was made. Compare note on Matthew 27:29.

V. 15. If in truth-If you deal truly and justly in making me king. Then trust-Then you may expect protection under my government. Devour the cedars-In stead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work.

Verse 15. Come and put your trust in any shadow] The vain boast of the would-be sovereign; and of the man who is seeking to be put into power by the suffrages of the people. All promise, no performance. Let fire come out of the bramble] A strong catachresis. The bramble was too low to give shelter to any tree; and so far from being able to consume others, that the smallest fire will reduce it to ashes, and that in the shortest time. Hence the very transitory mirth of fools is said to be like the cracking of thorns under a pot. Abimelech was the bramble; and the ceders of Lebanon, all the nobles and people of Israel. Could they therefore suppose that such a low-born, uneducated, cruel, and murderous man, could be a proper protector, or a humane governor? He who could imbrue his hands in the blood of his brethren in order to get into power, was not likely to stop at any means to retain that power when possessed. If, therefore, they took him for their king, they might rest assured that desolation and blood would mark the whole of his reign.

The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside.

Verses 14, 15. Then said all the trees unto the bramble, &c. — Or thorn, fitly representing Abimelech, the son of a concubine, and a person of small use and great cruelty. If in truth ye anoint me king — If you deal truly and justly in making me king. Then trust — Then you may expect protection under my government. Devour the cedars — Instead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work. By this fable Jotham signified to the Shechemites that the most worthy men in Israel, figured by the olive, the fig-tree, and the vine, which bear the most useful and excellent fruits, had not aimed at kingly dominion over them; and that his father Gideon had even refused it, when offered to him. By the bramble, the most worthless of shrubs, accepting the offer of the trees to be their king, and calling to them to put their trust in its shadow, though by its nature it could afford no shadow or protection to them, he shows what a worthless choice they had made. The speech of the bramble represents how foolish Abimelech was, in imagining he should be able to maintain the authority of a king, as he could by no means, any more than the bramble, afford the shade or protection he had promised: and the threat of the bramble seems to indicate the cruelty of Abimelech’s temper, that he would destroy the Shechemites, if he found them unfaithful.

15. Put your trust in my shadow — The bramble has no shadow worthy of the name, and the language here is a biting irony upon those who had chosen a worthless man for a king. A thorn bush give shade and protection to the olive or the fig tree! As well might one expect to gather grapes of thorns or figs of thistles. Let fire come out of the bramble — Thorn-bushes are commonly used for fuel in the East. They easily catch fire and soon burn out, and yet they may kindle a fire that will burn and destroy the greatest of trees, even the noble cedars of Lebanon. So a weak and worthless ruler may provoke civil discords, or incur foreign wars, which in their fiery progress swallow up and devour the brave, the virtuous, and the noble. So it was in the case of Abimelech.

Verse 16. Now therefore if ye have done truly and sincerely, &c. — In these and the following words, Jotham applies his parable to the Shechemites, and signifies, if they had dealt sincerely, and done that which was right to the family of Gideon, in slaying all his legitimate sons, and making the son of his concubine their king, that then he wished they might be happy in Abimelech as their king; but if they had done that which was unjust and ungenerous, (as they certainly had,) he prays that mutual jealousies might break out between them, and that they might plague, injure, and destroy each other. And this prayer, we find, was heard, for it is said expressly in the 23d verse, that within three years God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech.

16. Now therefore — Jotham proceeds to apply his fable, so that no one can possibly fail to see and feel its force. Truly and sincerely — Literally, in truth and integrity. These words, repeated again in verse 19, when taken in connection with the mention of the debt of gratitude which the Shechemites owed to Jotham’s father, contain a most scornful and caustic rebuke for all the men of Shechem, and implied, as surely as he spake by inspiration, that their lack of truth and integrity would bring upon them swift destruction.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

V. 18. Ye have slain-Abimelech’s fact is justly charged upon them, as done by their consent, approbation and assistance. Maidservant-His concubine, whom he so calls by way of reproach. Over Shechem-By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.

Verse 18. Ye have slain his sons, &c. — Abimelech’s crime is justly charged upon them, as being committed by their consent, approbation, and assistance. Maid-servant — His concubine, whom he so calls by way of reproach. Over Shechem — By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that, having only power over their own city, they durst impose a king upon all Israel.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

JOTHAM’S PARABLE, 7-21.

The following beautiful apologue, commonly called the parable of Jotham, is rather a fable than a parable. The parable moves in the higher realm of spiritual thought. Its imagery is always taken from real life, and its narrative that which may have been objectively true, and often has its parallel in the history of man. See note, Matthew 13:3. The fable is based on imaginary actions of irrational creatures or inanimate things, and can therefore never be true to actual life. It deals with talking trees and beasts, imagery which all know has no foundation in fact, but which may still serve a useful purpose in setting forth most suggestive and valuable lessons for the people. Such a fable is this discourse of Jotham, the oldest and one of the best apologues in the world.

7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Verse 19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration.

V. 20. Devour Abimelech-This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case had.

Verse 20. Let fire come out from Abimelech] As the thorn or bramble may be the means of kindling other wood, because it may be easily ignited; so shall Abimelech be the cause of kindling a fire of civil discord among you, that shall consume the rulers and great men of your country. A prophetic declaration of what would take place.

Verse 20. Devour Abimelech — This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case have had.

20. Devour Abimelech — The application transcends the fable itself. Not only shall Abimelech, the accursed bramble, kindle a fire to the destruction of many lords of Shechem, but also fires of revengeful judgment shall come out in fury from the latter, and devour Abimelech himself. All this, as the subsequent history shows, was a true prophecy. See verses 49-57.

V. 21. And fled-Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer-A place remote from Shechem, and out of Abimelech’s reach.

Verse 21. Went to Beer] Mr. Maundrell, in his journey from Aleppo to Jerusalem, p. 64, 5th edit., mentions a place of this name, which he thinks to be that to which Jotham fled, and supposed to be the same as Mishmash, 1 Samuel 14:5, 31. It is situated, he says, towards the south, on an easy declivity; and has a fountain of excellent water at the bottom of the hill from which it has taken its name.

Verse 21. Jotham ran away and fled — Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer — A place remote from Shechem, and out of Abimelech’s reach.

21. Jotham ran away — After such a burning application of his fable he knew that his only safety was in flight. The precipice from the top of which he spoke enabled him to get the start of any who might be disposed to pursue him. Beer — The locality of this town is uncertain. There was a place of this name east of the Dead Sea, in the confines of Moab, where the Israelites were encamped, (Numbers 21:16,) and possibly this was the very spot to which Jotham fled. Some identify it with Beeroth, the modern el-Bireh, seven miles north of Jerusalem. Joshua 9:17. Dwelt there — Probably in obscurity and sorrow. Nothing more is heard of him in Scripture. Thus many of earth’s noblest natures, like the lone desert flower, are doomed to pine in obscurity and neglect.

V. 22. Over Israel-For though the men of Shechem were the first authors of Abimelech’s advancement, the rest of the people easily consented to that form of government which they so much desired.

Verse 22. Had reigned three years over Israel — For though the men of Shechem were the first authors of Abimelech’s advancement, the rest of the people easily consented to that form of government which they so much desired.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 23. God sent-God gave the devil commission to work upon their minds.

Verse 23. God sent an evil spirit] He permitted jealousies to take place which produced factions; and these factions produced insurrections, civil contentions, and slaughter.

Verses 23, 24. God sent an evil spirit — That is, gave Satan permission to work upon their minds. That the cruelty done to the sons of Jerubbaal, &c. — That is, the punishment of the cruelty. Men may do evil, and think they have profited themselves; may imagine they have strengthened themselves in their wickedness, and are quite secure; that they have procured themselves friends, who will stand by them, and save them: but God can, with the greatest ease, make all the devices of the wicked of none effect; can turn their best contrivances to their ruin, and punish them by those on whom they depended for help and security. The example of Abimelech and the men of Shechem, recorded in this chapter, may assure us, that God will not suffer the murderer to escape even in this world; but will punish him in some grievous manner or other.

23. God sent an evil spirit — Not merely “permitted jealousies to take place, which produced factions, but actually sent, or permitted to go, a personal evil demon, to generate discords among the Shechemites, and thus bring judgment on them for their wickedness. The Scriptures everywhere recognise a kingdom of darkness, as well as a kingdom of light; and it is contrary to reason and experience, as well as Scripture, to assume the impossibility of personal evil spirits having influence over the human soul. But these powers of darkness are held in check, and their agency is circumscribed, by the mightier power of God, who sometimes sends them, as a huntsman sends his dog after the game, by unbinding their powers and letting them loose to their own route. See note on Mark 5:13. The evil spirit that troubled Saul came by permission and command of God, (1 Samuel 16:14,) and even Satan goes forth to afflict pious Job by permission of Jehovah. Job 1:12; 2:6. Dealt treacherously — The very men who had been so ready to make Abimelech king are the first to seek his overthrow.

V. 24. The cruelty-That is, the punishment of the cruelty.

Verses 23, 24. God sent an evil spirit — That is, gave Satan permission to work upon their minds. That the cruelty done to the sons of Jerubbaal, &c. — That is, the punishment of the cruelty. Men may do evil, and think they have profited themselves; may imagine they have strengthened themselves in their wickedness, and are quite secure; that they have procured themselves friends, who will stand by them, and save them: but God can, with the greatest ease, make all the devices of the wicked of none effect; can turn their best contrivances to their ruin, and punish them by those on whom they depended for help and security. The example of Abimelech and the men of Shechem, recorded in this chapter, may assure us, that God will not suffer the murderer to escape even in this world; but will punish him in some grievous manner or other.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 25. For him-To seize his person. Robbed all-Such as favoured or served Abimelech; for to such only their commission reached, though it may be, they went beyond their bounds, and robbed all passengers promiscuously.

Verse 25. The men of Shechem set liers in wait] It pleased God to punish this bad man by the very persons who had contributed to his iniquitous elevation. So God often makes the instruments of men’s sins the means of their punishment. It is likely that although Abimelech had his chief residence at Shechem, yet he frequently went to Ophrah, the city of his father; his claim to which there was none to oppose, as he had slain all his brethren. It was probably in his passage between those two places that the Shechemites had posted cut-throats, in order to assassinate him; as such men had no moral principle, they robbed and plundered all who came that way.

Verse 25. Set liers in wait for him — To seize his person. Robbed all — Such as favoured or served Abimelech; for to such only their commission reached, though it may be they went beyond their bounds, and robbed all passengers promiscuously.

25. Liers in wait for him — Ambushed warriors, who watched particularly for an opportunity of assassinating the king when he should chance to pass out of the city, but meantime robbed all that came along… by them, innocent travellers, and thus brought the government itself into disrepute; for the people would feel that a worthless king was the occasion of the troubles. It was told Abimelech — And it seems he at once took measures to put down the banditti, but before he had moved far the matter assumed the proportions of a fierce rebellion.

V. 26. Gaal-It is not known who he was; but it is evident, he was a man very considerable for wealth, and strength and interest; and ill-pleased with Abimelech’s power. Went to Shechem-By his presence and council to animate and assist them against Abimelech.

Verse 26. Gaal the son of Ebed] Of this person we know no more than is here told. He was probably one of the descendants of the Canaanites, who hoped from the state of the public mind, and their disaffection to Abimelech, to cause a revolution, and thus to restore the ancient government as it was under Hamor, the father of Shechem.

Verse 26. Gaal — It is not known who he was; but it is evident he was a man very considerable for wealth, and strength, and interest, and that he was ill pleased with Abimelech’s power. Went to Shechem — By his presence and counsel to animate and assist them against Abimelech.

26. Put their confidence in him — Entrusted him with the command of the rebellion, which he was but too ready to accept. Gaal seems to have been, as Keil expresses it, a sort of “knight-errant, who went about the country with his brethren, that is, as captain of a company of freebooters, and was welcomed in Shechem, because the Shechemites, who were dissatisfied with the rule of Abimelech, hoped to find in him a man who would be able to render them good service in their revolt from Abimelech.”

V. 27. Went out-Which, ‘till his coming they durst not do, for fear of Abimelech. Made merry-Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech’s tyranny. Their gods-Baal-berith, ver. 4, either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. Eat and drink-To the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices. Cursed-Either by reviling him after their manner, or, rather in a more solemn and religious manner, cursing him by their god, as Goliath did David.

Verse 27. They went out into the fields — Which, till his coming, they durst not do, for fear of Abimelech. Made merry — Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech’s tyranny. Went into the house of their god — Baal-berith, (verse 4,) either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. And did eat and drink — To the honour of their idol, and out of the oblations made to him, as they used to do to the honour of Jehovah, and out of his sacrifices. And cursed Abimelech — Either by reviling him after their manner, or, rather, in a more solemn and religious manner, cursing him by their god, as Goliah did David.

27. Went out into the fields — To gather the vintage, as the context shows. Made merry — Rather, made a thanksgiving festival, as was the common custom at the time of the harvest. House of their god — The temple of Baal-berith. Verse 4. They honoured their god with thanksgivings similar to those which the law prescribed for the praise of Jehovah. Leviticus 19:24.

V. 28. Who is Abimelech-What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is

Shechem-That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, who is this Shechemite? For so he was by the mother’s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal-Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul-And you are so mean spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly, this ignoble and hateful Zebul. Serve, &c.-If you love bondage, call in the old master and lord of the place; chuse not an upstart, as Abimelech is; but rather take one of the old flock, one descended from Hamor, Genesis 34:2, who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Genesis 34:29. And it may be that he was one of the royal blood, a descendent of Hamor, who hereby sought to insinuate himself into the government, as it follows, ver. 29. Would to God that this people were under my hand; which he might judge the people more likely to chuse both because they were now united with the Canaanites in religion; and because their present distress might oblige them to put themselves under him, a valiant and expert commander.

Verse 28. Zebul his officer] wdyqp pekido, his overseer; probably governor of Shechem in his absence.

Verse 28. Who is Abimelech — What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem — That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, Who is this Shechemite? For so he was by the mother’s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal — Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul — And you are so mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly this ignoble and hateful Zebul. Serve the men of Hamor, &c. — If you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, (Genesis 34:2,) who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Genesis 34:29. And it may be that he was one of the royal blood, a descendant of Hamor who hereby sought to insinuate himself into the government, as it follows, verse 29, Would to God that this people were under my hand; which he might judge the people more likely to choose, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, a vigilant and expert commander.

28. Who is Abimelech — A most contemptuous question, implying that Abimelech was unworthy of respect. Compare 1 Samuel 25:10. Who is Shechem — Shechem is not here opposed to Abimelech, as many commentators have supposed — that is, How contemptible is Abimelech on the one hand, and how noble is Shechem on the other! — for both words have the same grammatical and logical construction; but Shechem is to be understood of that part of the citizens of the place who were loyal to the king, and obedient to the authority of Zebul, the governor of the city. Among these were probably many of Abimelech’s kindred, for “the house of his mother’s father” had evidently no little influence in Shechem, (note, verse 1,) and they would naturally be opposed to this insurrection against the rule of their brother. Verse 3. Zebul, the governor, was opposed to the rebellion, for his anger was kindled when he heard of what Gaal had said and done, (verse 30,) and with him, doubtless, many of the Shechemites sympathized. So to the question, Who is Abimelech? corresponds the answer, Son of Jerubbaal; and to Who is Shechem? corresponds, Zebul his officer, involving, of course, all the Shechemites who sympathized with Zebul and were loyal to Abimelech. The antithesis is between Abimelech and this part of the Shechemites on the one hand, and the we, with whom Gaal identifies himself, on the other. These latter are called the men of Hamor the father of Shechem, that is, descendants of that ancient and noble prince who had founded the city, and called it Shechem, after the name of his son. Genesis 33:19. It is altogether probable that a remnant of that ancient Hivite family still abode in Shechem, and might, with much plausibility, assume to be patricians of that capital of their fathers. Why should the descendants of such a family serve the son of the hated Baal-fighter, the destroyer of their idols?

V. 29. My hand-That is, 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. I would remove-As you have driven him out of your city, I would drive him out of your country. He said-He sent this message or challenge to him. Increase thine army-I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

Verse 29. Would to God this people were under my hand] The very words and conduct of a sly, hypocritical demagogue. Increase thine army, and come out.] When he found his party strong, and the public feeling warped to his side, then he appears to have sent a challenge to Abimelech, to come out and fight him.

Verse 29. Under my hand — That is, 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 inclining toward Abimelech, whom they had lately rejected, according to the levity of the popular humour. I would remove — As you have driven him out of your city, I would drive him out of your country. He said — He sent this message or challenge to him. Increase thine army — I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

29. Under my hand — The boastful language of one who yearns for political power. Compare 2 Samuel 15:4. Increase thine army — The noisy swaggerer, heated with wine, and still more intoxicated with the thirst for power, boldly challenges Abimelech to battle.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

Verse 31. They fortify the city against thee.] Under pretence of repairing the walls and towers, they were actually putting the place in a state of defence, intending to seize on the government as soon as they should find Abimelech coming against them. Fortifying the city may mean seducing the inhabitants from their loyalty to Abimelech.

31. Sent messengers unto Abimelech — Who was dwelling at Arumah. Verse 41. Privily — Literally, in deceit; that is, so as to deceive and blind Gaal, who might have been led to infer from his silence that Zebul would not oppose him in his war with the king. They fortify the city against thee — Rather. according to Gesenius and Keil, they urge on, or stir up, the city against thee.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

34. Four companies — So as to attack the city at different points.

V. 35. And stood-To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

Verse 35. Stood in the entering of the gate] Having probably got some intimation of the designs of Zebul and Abimelech.

Verses 35, 36. Gaal went out and stood — To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance. He said to Zebul — Who concealed the anger which he had conceived, (verse 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 fighting with him, and overthrowing him. The shadow — For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 36. To Zebul-Who concealed the anger which he had conceived, ver. 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 fighting with him, and overthrowing him. The shadow-For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.

Verses 35, 36. Gaal went out and stood — To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance. He said to Zebul — Who concealed the anger which he had conceived, (verse 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 fighting with him, and overthrowing him. The shadow — For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.

36. Shadow of the mountains — Zebul speaks to him in deceit; that is, for the purpose of deceiving him, just as he had sent to Abimelech. Verse

31. He wishes to gain time for Abimelech, and pretends that the advancing forces are but the moving shadows of the heights of Ebal, which in the early morning always spread themselves upon the landscape of Shechem.

Verse 37. By the plain of Meonenim.] Some translate, by the way of the oaks, or oaken groves; others, by the way of the magicians, or regarders of the times, as in our margin. Probably it was a place in which augurs and soothsayers dwelt.

37. Middle of the land — Rather, height of the land, some neighbouring summit. The plain of Meonenim — Rather, By the way of the oak of the magicians, a place (no longer known) in the vicinity of Shechem, that was probably noted as a favourite haunt of diviners and soothsayers.

V. 38. Where is now, &c.-Now shew thyself a man, and fight valiantly for thyself and people.

Verses 38-40. Then said Zebul, Where is now thy mouth, &c. — Now show thyself a man, and fight valiantly for thyself and the people. And he fled — Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

38. Thy mouth — Zebul now suddenly flings off the mask, and upbraids Gaal for his recent swaggering and his present apparent cowardice, and provokes him to go forth to the battle, in which he is miserably defeated.

Verses 38-40. Then said Zebul, Where is now thy mouth, &c. — Now show thyself a man, and fight valiantly for thyself and the people. And he fled — Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

39. Gaal went out before the men of Shechem — It must have been a hasty gathering and a hurried advance, so that they were ill prepared to meet Abimelech.

V. 40. He fled-Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

Verses 38-40. Then said Zebul, Where is now thy mouth, &c. — Now show thyself a man, and fight valiantly for thyself and the people. And he fled — Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 41. Dwelt at Arumah-He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not of themselves return to his government, or else, that being hereby grown secure, he might have the greater advantage against them. Thrust out-It seems the same night. Probably the multitude, which is generally light and unstable, were now enraged against Gaal, suspecting him of cowardice or ill-conduct. Zebul’s interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity.

Verse 41. Abimelech dwelt at Arumah — He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not, of themselves, return to his government, or in expectation that they would hereby grow secure, and so give him the greater advantage against them. And Zebul thrust out Gaal — Finding the spirit of Gaal’s party a little cooled, perhaps through their suspecting him of cowardice, or ill conduct, he took the opportunity of expelling him and his brethren from the city; but seems to have shut the gates against Abimelech also. His interest, it seems, was not so considerable with the people that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with them, and waits for a fairer opportunity.

41. Arumah — A city evidently near to Shechem, but now unknown. Van de Velde proposes to identify it with the ruin El-ormah, on the brow of a mountain southeast of Shechem. To this place Abimelech retired after the fight before the gates of Shechem. Zebul thrust out Gaal — By taking advantage of his defeat and confusion. After his failure to defend them, the people opposed to Abimelech would not care to have Gaal dwell in Shechem.

V. 42. Went out-to their usual employments about their land.

Verses 42-44. The people went out into the field — To their usual employments about their land. He divided them into three companies — Whereof he kept one with himself, (verse 44,) and put the rest under other commanders. Abimelech stood in the entering of the gate — To prevent the retreat of the people into the city, and to give the other two companies opportunity to cut them off.

42. On the morrow — After the thrusting out of Gaal. The people went out into the field — Apparently to attend to their agricultural pursuits. They seem to have thought the war was over, and Abimelech had retreated to some place far away. “Notwithstanding their treasonable practices, they think the matter is now settled, and that Abimelech is content with the banishment of Gaal. They have forgotten, to their own hurt, what Jotham told them. The thorn-bush emits fire, and consumes those who despise it.” — Cassel. They told Abimelech — Probably Zebul again sent messengers to carry the information. Compare verse 31.

V. 43. Three companies-Whereof he kept one with himself, ver. 44, and put the rest under other commanders.

Verses 42-44. The people went out into the field — To their usual employments about their land. He divided them into three companies — Whereof he kept one with himself, (verse 44,) and put the rest under other commanders. Abimelech stood in the entering of the gate — To prevent the retreat of the people into the city, and to give the other two companies opportunity to cut them off.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 44. Entering of the gate-To prevent their retreat into the city, and give the other two companies opportunity to cut them off.

Verses 42-44. The people went out into the field — To their usual employments about their land. He divided them into three companies — Whereof he kept one with himself, (verse 44,) and put the rest under other commanders. Abimelech stood in the entering of the gate — To prevent the retreat of the people into the city, and to give the other two companies opportunity to cut them off.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 45. With salt-In token of his desire of their utter and irrecoverable destruction.

Verse 45. And sowed it with salt.] Intending that the destruction of this city should be a perpetual memorial of his achievements. The salt was not designed to render it barren, as some have imagined; for who would think of cultivating a city? but as salt is an emblem of incorruption and perpetuity, it was no doubt designed to perpetuate the memorial of this transaction, and as a token that he wished this desolation to be eternal. This sowing a place with salt was a custom in different nations to express permanent desolation and abhorrence. Sigonius observes that when the city of Milan was taken, in A.D. 1162, the walls were razed, and it was sown with salt. And Brantome informs us that it was ancient custom in France to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of the Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572) to be sown with salt! How many houses have been since sown with salt in France by the just judgments of God, in revenge for the massacre of the Protestants on the eve of St. Bartholomew! Yet for all this God’s wrath is not turned away, but his hand is stretched out still.

Verse 45. And sowed it with salt — In token of his desire of their utter and irrecoverable destruction. For places situated in a salt soil being barren by nature, the sowing of salt upon a place was a symbolical custom among the eastern people, at that time, to express great hatred and anger against any place, being as much as to express a desire that it should never be inhabited again, or produce its usual products, but become barren like a salt soil. For we cannot imagine that sowing of salt could render any soil barren ever after, but rather in some time more fruitful.

Ver. 45. Sowed it with salt, to detest its memory, like that of Sodom.

45. Sowed it with salt — A symbolical act denoting the utter desolation of the city, as if henceforth it were to become a barren desert. Note on Matthew 5:13. This terrible massacre of the people and destruction of the city was one part of the fulfilment of Jotham’s prophecy. Verse 20. By it Abimelech sought to punish the rebellious tendencies which were becoming so manifest among some of his subjects, doubtless in the hope of deterring others.

V. 46. The tower-A strong place belonging to the city of Shechem, made for its defence without the city. Berith-Or, Baal-berith, ver. 4. Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them out of pity to that god.

Verse 46. A hold of the house of the god Berith.] This must mean the precincts of the temple, as we find there were a thousand men and women together in that place.

Verse 46. When the men of the tower heard — Either a strong place belonging to the city of Shechem, and made for its defence without the city, or perhaps a town at some distance from Shechem, but probably inhabited by Shechemites. When these people heard of the fate of the city, they retired to a strong hold adjoining to one of their temples, which used to be built on eminences, and to be fortified by nature as well as art. Hither they fled, fearing the same destruction which had befallen Shechem, and here they hoped to be secure, partly by the strength of the place, and partly by the religion of it, thinking that either their god Baal-berith would protect them there, or that Abimelech would spare them out of regard to that god.

46. Men of the tower — These were the same as the house of Millo. Verses 6, 20. Fire had already come out from Abimelech and devoured the men of Shechem, but the lords of the castle are yet more literally to feel its burnings. A hold — jyrx, a pit, a cellar, a hole for concealment, a deep covered place. (Furst, Lex.) The word occurs again only at 1 Samuel 13:6. The lords of the tower of Shechem, feeling no longer secure in their citadel, fled for refuge into a covered hold in the sanctuary of their god, but fire came out from Abimelech and devoured them even there.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 48. Zalmon-A place so called from its shadiness.

Verses 48-51. Zalmon — A place so called from its shadiness. Thebez — Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women — All that were not slain in the taking of the town. And gat them up to the top of the tower — Which was flat and plain, after their manner of building.

48. Mount Zalmon — A wooded hill near Shechem, but now unknown. Many suppose it referred to again in the much disputed passage, Psalm 68:14, where it is wrongly spelled Salmon. Took an axe — Literally, took the axes; but the allusion is to the axes which the people also took, after the example of their leader.

Verses 48-51. Zalmon — A place so called from its shadiness. Thebez — Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women — All that were not slain in the taking of the town. And gat them up to the top of the tower — Which was flat and plain, after their manner of building.

49. Set the hold on fire upon them — Burned down the house of Baal-berith, so that those who had fled for refuge into its cellars and secret holds perished under its falling ruins. Some, doubtless, were burned, others suffocated by the smoke of the green wood, while others were crushed under falling beams.

V. 50. Thebez-Another town near to Shechem; and, as it seems, within its territory.

Verses 48-51. Zalmon — A place so called from its shadiness. Thebez — Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women — All that were not slain in the taking of the town. And gat them up to the top of the tower — Which was flat and plain, after their manner of building.

50. To Thebez — Where another insurrection had broken out. The site of Thebez is marked by the modern village Tubas, about ten miles northeast of Shechem.

V. 51. And all-All that were not slain in the taking of the town. Top of the tower-Which was flat and plain, after their manner of building.

Verses 48-51. Zalmon — A place so called from its shadiness. Thebez — Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women — All that were not slain in the taking of the town. And gat them up to the top of the tower — Which was flat and plain, after their manner of building.

51. A strong tower within the city — Unwalled cities and villages were often provided with such a strong tower or castle, to which the inhabitants resorted in time of danger. Walled cities, too, sometimes had a tower built in the wall.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 53. Mill-stone-Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, ver. 5, and he loseth his own life by a stone.

Verse 53. A piece of a millstone] bkr jlp pelach recheb, a piece of a chariot wheel; but the word is used in other places for upper millstones, and is so understood here by the Vulgate, Septuagint, Syriac, and Arabic. And all to break his skull.] A most nonsensical version of wtlglg ta xrtw vattarits eth gulgolto, which is literally, And she brake, or fractured, his skull. Plutarch, in his life of Pyrrhus, observes that this king was killed at the siege of Thebes, by a piece of a tile, which a woman threw upon his head.

Verses 53, 54. A woman cast a piece of a millstone — 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, (verse 5,) and he loseth his own life by a stone. A woman slew him — Which was esteemed a matter of disgrace.

Ver. 53. Piece of a millstone, or the upper stone of a handmill. God directed the hand of this woman to complete his judgments on an apostate people. Yet the Hebrew apostates always secreted their idols under the best of their kings.

53. All-to brake his skull — Better, and she brake his skull. The phrase all-to was used by some of the old English authors in the sense of entirely, but is now obsolete.

V. 54. A women-Which was esteemed a matter of disgrace.

Verse 54. Draw thy sword, and slay me] It was a disgrace to be killed by a woman; on this account, Seneca the tragedian deplores the death of Hercules:—

O turpe fatum! femina Herculeæ necis

Autor feritur.

HERC. ŒTÆUS, ver. 1177.

“O dishonourable fate! a woman is reported to have been author of the death of Hercules.”

Abimelech was also afraid that if he fell thus mortally wounded into the hands of his enemies they might treat him with cruelty and insult.

Verses 53, 54. A woman cast a piece of a millstone — 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, (verse 5,) and he loseth his own life by a stone. A woman slew him — Which was esteemed a matter of disgrace.

54. A woman slew him — This was reckoned a terrible disgrace to a warrior. Like his next successor in Israelitish royalty, (1 Samuel 31:4,) he implored his armour-bearer to despatch him; but he did not thereby escape the dreaded ignominy, for the manner of his death was written in history, and long after familiarly associated with his memory. 2 Samuel 11:21. And thus was ultimately fulfilled the prophetic curse of Jotham. “Much more beautiful is the otherwise tragical death of Saul. His attendant, influenced by reverence, refuses to kill him, and finally follows him in voluntary death. The songs of David celebrate Saul’s memory; but Abimelech’s epitaph is his brother Jotham’s curse.” — Cassel.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 56. Wickedness-In rooting out, as far as he could, the name and memory of his father.

Verse 56. Thus God rendered, &c.] Both the fratricide Abimelech, and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man’s judgment may be avoided; but there is no escape from the judgments of God.

I HAVE said that the fable of Jotham is the oldest, and perhaps the best, in the world; and referred for other particulars to the end of the chapter. On the general subject of fable, apologue, and parable, the reader will find a considerable dissertation at the end of Matthew 13:58; I shall add but a few things here, and they shall refer to the oldest collection of fables extant. These are of Indian origin, and are preserved in the Sanscreet, from which they have been translated into different languages, both Asiatic and European, under various titles. The collection is called Hitopadesa, and the author Veshnoo Sarma; but they are known in Europe by The Tales and Fables of Bidpay, or Pilpay, an ancient Indian Philosopher. Of this collection Sir William Jones takes the following notice:- “The fables of Veshnoo Sarma, whom we ridiculously call Pilpay, are the most beautiful, if not the most ancient, collection of apologues in the world. They were first translated from the Sanscreet, in the sixth century, by Buzerchumihr, or bright as the sun, the chief physician, and afterwards the vizir of the great Anushirwan; and are extant under various names, in more than twenty languages. But their original title is Hitopadesa, or amicable instruction; and as the very existence of Æsop, whom the Arabs believe to have been an Abyssinian, appears rather doubtful, I am not disinclined to suppose that the first moral fables which appeared in Europe were of Indian or Æthiopian origin.”

Mr. Frazer, in his collection of Oriental MSS. at the end of his History of Nadir Shah, gives us the following account of this curious and instructive work:—

“The ancient brahmins of India, after a good deal of time and labour, compiled a treatise, (which they called Kurtuk Dumnik,) in which were inserted the choicest treasure of wisdom and the most perfect rules for governing a people. This book they presented to their rajahs, who kept it with the greatest secrecy and care. About the time of Mohammed’s birth or the latter end of the sixth century, Noishervan the Just, who then reigned in Persia, discovered a great inclination to see that book; for which purpose Burzuvia, a physician, who had a surprising talent in learning several languages, particularly Sanskerritt, was introduced to him as the most proper person to be employed to get a copy of it. He went to India, where, after some years’ stay, and great trouble, he procured it. It was translated into the Pehluvi (the ancient Persian language) by him and Buzrjumehr, the vizir. Noishervan, ever after, and all his successors, the Persian kings, had this book in high esteem, and took the greatest care to keep it secret. At last Abu Jaffer Munsour zu Nikky, who was the second caliph of the Abassi reign, by great search got a copy of it in the Pehluvi language, and ordered Imam Hassan Abdal Mokaffa, who was the most learned of the age, to translate it into Arabic. This prince ever after made it his guide, not only in affairs relating to the government, but also in private life. “In the year 380 of the Hegira, Sultan Mahmud Ghazi put into verse; and afterwards, in the year 515, by order of Bheram Shah ben Massaud, that which Abdal Mokaffa had translated was retranslated into Persic by Abdul Mala Nasser Allah Mustofi; and this is that Kulila Dumna which is now extant. As this latter had too many Arabic verses and obsolete phrases in it, Molana Ali beg Hessein Vaes, at the request of Emir Soheli, keeper of the seals to Sultan Hossein Mirza, put it into a more modern style, and gave it the title of Anuar Soheli.

“In the year 1002, the great moghul Jalal o Din Mohommed Akbar ordered his own secretary and vizir, the learned Abul Fazl, to illustrate the obscure passages, abridge the long digressions, and put it into such a style as would be most familiar to all capacities; which he accordingly did, and gave it the name of Ayar Danish, or the Criterion of Wisdom.” This far Mr. Frazer, under the word Ayar Danish.

“In the year 1709,” says Dr. Wilkins, “the Kulila Dumna, the Persian version of Abul Mala Nasser Allah Mustofi, made in the 515th year of the Hegira, was translated into French, with the title of Les Conseils et les Maximes de Pilpay, Philosophe Indien, sur les divers Etats de la Vie. This edition resembles the Hitopadesa more than any other then seen; and is evidently the immediate original of the English Instructive and entertaining Fables of Pilpay, an ancient Indian philosopher, which, in 1775, had gone through five editions.

“The Anuar Soheli, above mentioned, about the year 1540, was rendered into the Turkish language; and the translator is said to have bestowed twenty years’ labour upon it. In the year 1724, this edition M. Galland began to translate into French, and the first four chapters were then published; but, in the year 1778, M. Cardonne completed the work, in three volumes, giving it the name of Contes et Fables Indiennes de Bidpai et de Lokman; traduites d’ Ali Tcheleby ben Saleh, amateur Turk; ‘Indian Tales and Fables of Bidpay and Lockman, translated from Aly Tcheleby ben Saleh, a Turkish author.’“

The fables of Lockman were published in Arabic and Latin, with notes, by Erpenius, 4to. Amstel., 1636; and by the celebrated Golius, at the end of his edition of Erpen’s Arabic Grammar, Lugd. Bat., 1656, with additional notes; and also in the edition of the same Grammar, by Albert Schultens, Lugd. Bat., 1748, 4to. They are only thirty-seven in number. Of the Hitopadesa, or fables of Veshnoo Sarma, we have two very elegant English translations from the original Sanscreet: one by Sir William Jones, printed in his works, 4to., vol. 6, Lond. 1799; the other by the father of Sanscreet literature in Europe, Dr. Charles Wilkins, of the India House, 8vo., Bath, 1787, with a collection of very important notes. The Bahar Danush, or Sea of Wisdom, abounds with maxims, apothegms, &c., similar to those in the preceding works; this was most faithfully translated from the Persian, by Dr. Jonathan Scott, late Persian secretary to his excellency Warren Hastings, published in three vols. 12mo., with notes, Shrewsbury, 1799. This is the most correct version of any Persian work yet offered to the public. The original is by Einaut Ullah. Of these works it may be said, they contain the wisdom of the oriental world; and many of the numerous maxims interspersed through them yield in importance only to those in the sacred writings. The fables attributed to Æsop have been repeatedly published in Greek and Latin, as well as in all the languages of Europe, and are well known. Those of Phædrus are in general only a metrical version of the fables of Æsop. The compositions of La Fontaine, in French, and those of Mr. Gay, in English, are very valuable.

JUDGES

Verse 56. Thus God rendered, &c. — This and the following verse conclude the history of Abimelech with a divine admonition, that no man might think such things come to pass by chance. We see God, the judge of all, punished both Abimelech and the men of Shechem according to their deserts, and made them the instruments of each other’s destruction. And it is remarkable that this punishment overtook them speedily, within less than four years after their crime was committed. The wickedness of Abimelech — In rooting out, as far as he could, the name and memory of his father.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.

V. 57. Render upon their heads-Thus God preserved the honour of his government, and gave warning to all ages, to expect blood for blood.

Verse 57. The evil of the men of Shechem did God render, &c. — Thus God preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by these judgments which he executeth, when the wicked is snared in the work of his own hands. Though wickedness may prosper for a time, it will not prosper always.

DOWNFALL OF ABIMELECH, 22-57.

22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel.