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Commentary on Judges 9 verses 22–49
Three years Abimelech reigned, after a sort, without any disturbance; it is not said, He judged Israel, or did any service at all to his country, but so long he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid him respect. They must have been fond of a king that could please themselves with such a one as this. But the triumphing of the wicked is short. Within three years, as the years of a hireling, all this glory shall be contemned, and laid in the dust, Isa 16:14. The ruin of these confederates in wickedness was from the righteous hand of the God to whom vengeance belongs. He sent an evil spirit between Abimelech and the Shechemites (Jdg 9:23), that is, they grew jealous one of another and ill-affected one to another. He slighted those that set him up, and perhaps countenanced other cities which now began to come into his interests more than he did theirs; and then they grew uneasy at his government, blamed his conduct, and quarrelled at his impositions. This was from God. He permitted the devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his check, but sometimes serves his own purposes by. Their own lusts were evil spirits; they are devils in men's own hearts; from them come wars and fightings. These God gave them up to, and so might be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites was for the murder of the sons of Gideon (Jdg 9:24): That the cruelty done to them might come and their blood be laid as a burden upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or later God will make inquisition for blood, innocent blood, and will return it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as principals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.
I. The Shechemites began to affront Abimelech, perhaps they scarcely knew why or wherefore, but they were given to change. 1. They dealt treacherously with him, Jdg 9:23. It is not said, They repented of their sin in owning him. Had they done so, it would have been laudable to disown him; but they did it only upon some particular pique conceived against him by their pride or envy. Those that set him up were the first that deserted him and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon were unfaithful to Abimelech; for what will hold those that will not be held by the obligation of such merits as Gideon's? Note, It is just with God that those who tempt others to be cone perfidious should afterwards be themselves betrayed by those whom they have taught to be perfidious. 2. They aimed to seize him when he was at Arumah (Jdg 9:41), his country-seat. Expecting him to come to town, they set liers in wait for him (Jdg 9:25), who should make him their prisoner whom they had lately made their prince. Those who were thus posted, he not coming, took the opportunity of robbing travellers, which would help to make the people more and more uneasy under Abimelech, when they saw he could not or would not protect them from highway-men. 3. They entertained one Gaal, and set him up as their head in opposition to Abimelech, Jdg 9:26. This Gaal is said to be the son of Ebed, which signifies a servant, perhaps denoting the meanness of his extraction. As Abimelech was by the mother's side, so he by the father's, the son of a servant. Here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamor, who was the ancient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admirably well when they were disposed to quarrel with Abimelech, and they also served his purpose; so he went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite they could to Abimelech's name, Jdg 9:27. They made themselves very merry in his absence, as those who were glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him; nay, they went into the house of their god, to solemnize their feast of in-gathering, and there they did eat, and drink, and cursed Abimelech, not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they could to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence they had fetched money to set him up with did they now meet in to curse him and contrive his ruin. Had they deserted their idol-god with their image-king, they might have hoped to prosper; but, while they still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with Gaal's vaunted defiance of Abimelech, Jdg 9:28, Jdg 9:29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech, though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon: Is not he the son of Jerubbaal? So he calls him, perhaps in an impious indignation at his name and memory for throwing down the altar of Baal, turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebul his officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them." Men of turbulent ambitious spirits thus despise dominion, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant: "O that this people were under my hand! What I would do! I would challenge Abimelech to try titles for the crown;" and it should seem he desired his friends to send him word that he was ready to dispute it with him whenever he pleased: "Increase thy army, and come out. Do thy worst; let the point be determined by the sword." This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men of no constancy.
II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of their overthrow.
1.The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the ruler of the city, who continued hearty for him. His anger was kindled (Jdg 9:30), and the more because Gaal had spoken slightly of him (Jdg 9:28), for perhaps, if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all that was said and done in Shechem against him, Jdg 9:31. Betrayers are often betrayed by some among themselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently advises him to come against the city immediately, and lose no time, Jdg 9:32, Jdg 9:33. He thinks it best that he should march his forces by night into the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.
2.Gaal, that headed their faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, Jdg 9:34. Gaal, in the morning, went out to the gate (Jdg 9:35) to see what posture things were in, and to enquire, What news? Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to move towards the city, Gaal discovers them (Jdg 9:36), takes notice of their approach to Zebul that was standing with him, little thinking that he had sent for them and was now expecting them. "Look," says he, "do not I see a body of men coming down from the mountain towards us? Yonder they are," pointing to the place. "No, no," says Zebul; "thy eye-sight deceives thee; it is but the shadow of the mountains which thou takest to be an army." By this he intended, (1.) To ridicule him, as a man of no sense or spirit, and therefore very unfit for what he pretended to, as a man that might easily be imposed upon and made to believe any thing, and that was so silly and so cowardly that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those he now saw to be but the shadow of the mountains (perhaps the mountains of Ebal and Gerizim, which lay close by the city), was undeceived by the discovery of two other companies that marched apace towards the city, then Zebul took another way to banter him, upbraiding him with what he had said but a day or two before, in contempt of Abimelech (Jdg 9:38): Where is now thy mouth, that foul mouth of thine, wherewith thou saidst, Who is Abimelech? Note, Proud and haughty people are often made in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bravado, challenged Abimelech to increase his army and come out; but now Zebul, in Abimelech's name, challenges him: Go out, and fight with them, if thou darest. Justly are the insolent thus insulted over.
3.Abimelech routed Gaal's forces that sallied out of the town, Jdg 9:39, Jdg 9:40. Gaal, disheartened no doubt by Zebul's hectoring him, and perceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable: Many were overthrown and wounded, the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snare by those that promise them glorious success.
4.Zebul that night expelled Gaal, and the party he had brought with him into Shechem, out of the city (Jdg 9:41), sending him to the place whence he came. For though the generality of the city continued still averse to Abimelech, as appears by the sequel of the story, yet they were willing to part with Gaal, and did not oppose his expulsion, because, though he had talked big, both his skill and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech is himself removed, nor do we ever hear of him any more. Exit Gaal - Gaal retires.
5.Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous dealings with him. Perhaps Abimelech had notice of their expelling Gaal, who had headed the faction, with which they thought he would have been satisfied, but the crime was too keep to be thus atoned for, and his resentments were too keen to be pacified by so small an instance of submission, besides that it was more Zebul's act than theirs; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem had come out into the field, Jdg 9:42. Some think into the field of business to plough and sow (having lately gathered in their harvest), or to perfect their harvest, for it was only their vintage that they had made an end of (Jdg 9:27), and then it intimates that they were secure. And because Abimelech had retired (Jdg 9:41) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry, Peace and safety. Others think they went out into the field of battle; though Gaal was driven out, they would not lay down their arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost the day before, (2.) He himself, with a strong detachment, cut off the communication between them and the city, stood in the entering of the gate (Jdg 9:44), that they might neither make their retreat into the city nor receive any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran upon those that were in the fields and slew them. When we go out about our business we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and, with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual; for it was afterwards rebuilt, and became so considerable a place that all Israel came thither to make Rehoboam king, Kg1 12:1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites for their serving him formerly in the murder of Gideon's sons. Thus, when God makes use of men as instruments in his hand to do his work, he means one thing and they another, Isa 10:6, Isa 10:7. They design to maintain their honour, but God to maintain his.
6.Those that retired into a strong-hold of their idol-temple were all destroyed there. These are called the men of the tower of Shechem (Jdg 9:46, Jdg 9:47), some castle that belonged to the city, but lay at some distance from it. They, hearing of the destruction of the city, withdrew into a hold of the temple, trusting, it is likely, not so much to its strength as to its sanctity; they put themselves under the protection of their idol: for thus all people will walk in the name of their god, and shall not we then choose to dwell in the house of the Lord all the days of our life? For in the time of trouble he shall hide us in his pavilion, Psa 27:5. The name of the Lord is a strong tower, Pro 18:10. But that which they hoped would be for their welfare proved to them a snare and a trap, as those will certainly find that run to idols for shelter; it will prove a refuge of lies. When Abimelech had them altogether penned up in that hold he desired no more. That barbarous project immediately came into his head of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, Jdg 9:48, Jdg 9:49. He ordered them all to follow him, and do as he did: as his father had said to his men (Jdg 7:17), Look on me, and do likewise; so saith he to his, as becomes a general that will not be wanting to give both the plainest direction and the highest encouragement that can be to his soldiers: What you have seen me do make haste to do, as I have done. Not Ite illuc - Go thither; but Venite huc - Come hither. The officers in Christ's army should thus teach by their example, Phi 4:9. He and they fetched each of them a bough from a wood not far off, laid all their boughs together under the wall of this tower, which it is probable was of wood, set fire to their boughs, and so burnt down their hold and all that were in it, who were either burnt or stifled with the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings but from their lusts? Some think that the men of the tower of Shechem were the same with the house of Millo, and then Jotham's just imprecation was answered in the letter: Let fire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, Jdg 9:20. About 1000 men and women perished in these flames, many of whom, it is probable, were no way concerned in the quarrel between Abimelech and the Shechemites, nor meddled with either side, yet, in this civil war, they came to this miserable end; for men of factious turbulent spirits perish not alone in their iniquity, but involve many more, that follow them in their simplicity, in the same calamity with them.
Sowed salt: To make the ground barren, and fit for nothing.
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SUMMARY
Judges 9:45 vividly portrays the brutal and definitive end of Abimelech's campaign against Shechem. After a day-long siege, Abimelech not only conquered the city but executed its inhabitants, systematically demolished its structures, and then, in a chilling symbolic act, sowed its ground with salt. This extreme measure was intended to signify a permanent curse of barrenness and desolation, ensuring the city's irreversible ruin and serving as a stark fulfillment of Jotham's earlier prophetic warning.
CONTEXT
Literary Context: Judges 9:45 serves as the violent culmination of a tragic narrative arc within the book of Judges. Abimelech, the illegitimate son of Gideon, had previously seized power by orchestrating the massacre of his seventy half-brothers, with the notable exception of Jotham, who escaped (Judges 9:5). Shechem, a prominent city, initially supported Abimelech's bloody coup and crowned him king. However, their alliance was fraught with treachery and divine retribution, as God sent an evil spirit between Abimelech and the Shechemites, leading to their mutual destruction (Judges 9:22-24). The events of this verse describe Abimelech's final, devastating act of vengeance against the city that had once elevated him, directly fulfilling, in part, the prophetic curse pronounced by Jotham in his famous parable of the trees, where fire was prophesied to consume both Abimelech and the leaders of Shechem (Judges 9:7-20). The narrative immediately following this verse details Abimelech's ultimate, equally violent demise, underscoring the pervasive cycle of sin, violence, and divine judgment characteristic of the Judges period.
Historical & Cultural Context: The act of "sowing a city with salt" was a powerful and deeply symbolic gesture in the ancient Near East, signifying a permanent curse of desolation and an intent to render the land infertile and uninhabitable. While salt was a vital commodity for seasoning and preservation, its deliberate application in large quantities to agricultural land was understood to poison the soil, preventing future growth and making it unsuitable for cultivation. This was not a practical agricultural technique but a ritualistic act of extreme vengeance and a declaration of utter ruin. By sowing Shechem with salt, Abimelech aimed to eradicate the city's very potential for recovery, ensuring that no future community could thrive there. It was a public and dramatic statement that the land was cursed, forever dedicated to barrenness, serving as an enduring monument to the city's irreversible downfall and the finality of Abimelech's wrath. This act underscored the severity of the conflict and the desire for absolute annihilation of the enemy's future.
Key Themes: Judges 9:45 powerfully contributes to several major themes woven throughout the book of Judges and the broader biblical narrative. It vividly illustrates the theme of utter desolation and destruction, portraying a complete and irreversible annihilation not merely of a city's inhabitants, but of its very potential for future life and habitation. The act of "sowing it with salt" serves as a potent symbolic curse, emphasizing barrenness, divine judgment, and the eradication of memory. Furthermore, the events underscore the dire consequences of ambition and treachery, demonstrating the bitter fruit of Abimelech's ruthless pursuit of power and the treachery of Shechem, which first supported a murderer and then rebelled against him. This cycle of violence perpetuates itself, leading to devastating outcomes for all involved, a recurring pattern in the book of Judges, exemplified by the retribution meted out to Adoni-Bezek (Judges 1:4-7). Ultimately, the destruction of Shechem can be seen as a manifestation of divine judgment against the city for its wickedness and its complicity in Abimelech's initial atrocities, aligning with the broader theological theme in Judges of a cycle of sin, oppression, repentance, and deliverance, often through violent and chaotic means due to Israel's spiritual decline.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey the horror and finality of Shechem's destruction. Hyperbole is evident in the extreme nature of the actions described, particularly "sowing it with salt." While it is unlikely that the entire area was literally rendered permanently barren, this phrase dramatically exaggerates the extent of the desolation to emphasize the totality and irreversible nature of the curse. Symbolism is central, with salt representing barrenness, desolation, and a permanent curse. The act transforms a common commodity into an instrument of ultimate destruction, serving as a powerful visual metaphor for the city's complete eradication. Furthermore, the entire event serves as a grim fulfillment of Jotham's earlier curse in the parable of the trees (Judges 9:7-20), where "fire" (representing destructive conflict) was prophesied to come out from Abimelech and consume Shechem, and vice versa. This violent end for Shechem, at the hands of the very "bramble" they chose to rule over them, highlights the profound irony of their initial choice and subsequent rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:45 stands as a chilling testament to the devastating consequences of human depravity, unchecked ambition, and the pervasive cycle of violence and treachery that characterized the period of the Judges. The utter destruction of Shechem, though carried out by a wicked human instrument, ultimately reflects a principle of divine justice, where wickedness and complicity in evil eventually face a reckoning. It underscores the biblical truth that choices have profound and often tragic consequences, and that a society without a true commitment to God's covenant and righteous leadership inevitably descends into chaos and self-destruction. The desolation wrought by Abimelech serves as a stark warning against aligning with ungodly power and engaging in rebellion against divine order, illustrating the bitter fruit of sin.
REFLECTION AND APPLICATION
The image of a city "sowed with salt" is one of profound and lasting desolation, a grim monument to the depths of human depravity and the tragic consequences of a society without a strong moral compass or a true commitment to God's covenant. Judges 9:45 offers a stark warning about the destructive nature of unchecked ambition, violence, and treachery, reminding us that violence often begets more violence, leading to widespread suffering and ruin. The tragic end of Shechem serves as a powerful reminder that choices, particularly those involving alignment with evil or engaging in rebellion against righteous principles, have profound and often devastating consequences, even leading to complete desolation. This passage challenges us to consider the long-term impact of our decisions, both individually and corporately, and the critical importance of seeking peace, justice, and righteous paths to avoid such catastrophic outcomes. It also implicitly highlights the desperate need for righteous and just leadership, which was largely absent in Israel during this chaotic period, emphasizing the societal breakdown when "everyone did what was right in their own eyes."
Questions for Reflection
FAQ
Was "sowing with salt" a common practice in the ancient Near East?
Answer: While not a routine agricultural practice, "sowing with salt" was a known symbolic act of cursing and desolation in the ancient Near East, particularly in contexts of extreme vengeance or the complete destruction of an enemy city. It was intended to render the land infertile and uninhabitable, ensuring that the city could not be rebuilt or reoccupied. This act was more ritualistic and symbolic than a practical method of land management, serving as a powerful declaration of permanent ruin and the eradication of a place's memory. Similar concepts of divine judgment involving barrenness are found elsewhere in the Bible, such as in Deuteronomy 29:23 where land is described as becoming "brimstone, and salt, and burning," indicating a state of divine judgment and desolation.
What was the significance of Shechem in Israelite history?
Answer: Shechem was a city of immense historical and religious significance for ancient Israel, making its utter destruction by Abimelech particularly poignant. It was one of the first places Abraham settled in Canaan (Genesis 12:6), where Jacob bought land and built an altar (Genesis 33:18-20), and where Joseph's bones were eventually buried after the Exodus (Joshua 24:32). Most notably, Shechem was the site where Joshua gathered all the tribes of Israel to renew their covenant with the Lord, calling them to choose whom they would serve (Joshua 24:1-28). Its destruction by Abimelech, a self-proclaimed king who murdered his brothers, symbolizes the deep spiritual and moral decay of Israel during the period of the Judges, a stark contrast to its earlier role as a place of covenant and faithfulness.
CHRIST-CENTERED FULFILLMENT
Judges 9:45, with its grim depiction of total desolation and the sowing of salt as a curse, stands in stark contrast to the redemptive work of Jesus Christ. While Abimelech's reign was marked by violence, treachery, and ultimately, barrenness, Christ came as the true King, not to destroy and curse, but to bring life, reconciliation, and fruitfulness. The curse of barrenness symbolized by the salt-sown ground points to the spiritual barrenness and death that sin brings, a state from which humanity cannot deliver itself. Yet, Jesus, the Lamb of God who takes away the sin of the world, bore the full curse of sin on the cross, becoming a curse for us so that we might receive blessing and the Spirit (Galatians 3:13-14). Unlike Abimelech, who sought to eradicate memory and potential, Christ's work is one of new creation and restoration, transforming barren lives into fruitful ones through the power of the Holy Spirit (2 Corinthians 5:17). He is the one who breaks the cycle of violence and treachery, establishing a kingdom of peace, righteousness, and abundant life, where the ground of our hearts, once sown with the salt of sin, is made fertile for eternal fruit, as we abide in Him, the true vine (John 15:5).