Judges 9:50–10:14

all the men and women, . . . gat them up to the top of the tower--The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [GOSS]. Next: Judges Chapter 10

Then went Abimelech to Thebez,.... Which, according to Ben Gersom, had rebelled against him; it was near to Shechem. Adrichomius says (p), the ruins, where he thinks stood the city of Thebez, were but one furlong from Neapolis or Shechem, where, to the left of Jacob's well, were to be seen ruins of a large town, marble stones, whole pillars, and other signs of large palaces, and the soil wonderfully fruitful; and Jerome says (q), that in his time there was a village called Thebes, on the borders of Neapolis or Shechem, as you go to Scythopolis, thirteen miles from it. It must be near Shechem, inhabited by Shechemites, to fulfil Jotham's curse, Judges 9:20. and encamped against Thebez, and took it: it seems not to have held out long, being deserted by its inhabitants, who fled to the tower, as follows. (p) Theatrum Terrae Sanct. p. 70. (q) De loc. Hebrews 95. D.

But there was a strong tower within the city,.... The tower of Shechem was without the city, but this within, as towers generally are: and hither fled all the men and women, and all they of the city; men, women, and children, man and maid servants, all the inhabitants of the city; the tower being a large place, having not only many rooms in it, but perhaps a large area in the midst of it, as well as it had battlements on the top of it: and shut it to them; the gates of it, and which no doubt they strongly barred and bolted, to keep out the enemy: and gat them up to the top of the tower; to observe the motions of Abimelech, and annoy him as much as they could with what they carried with them, as stones, and the like.

And Abimelech came unto the tower,.... With his army to besiege it: and fought against it; using all the methods he could to oblige those in it to surrender: and went hard unto the door of the tower to burn it with fire; in order to get entrance into it; and perhaps the tower was built of stone, so that no other part could be set fire to; and to do this he drew near to the door himself, for nothing more is meant by the phrase, "went hard", than drawing near in his own person to the door; hazarding his life in the enterprise, being so bent upon it, thinking to do by this tower what he had done to the hold of the temple of Baalberith.

And a certain woman cast a piece of a millstone,.... Of the upper millstone, as the word signifies, which is observed by Jarchi and other Jewish commentators; this with other stones being carried up to the top of the tower, to do what execution they could with them: and a woman observing Abimelech making up to the door of the tower, took up this piece of millstone, and threw it down upon Abimelech's head, and all to break his skull; she did it with that view, though it may as well be rendered, or "she", or "it broke his skull" (r); it made a fracture in it, which was mortal. Abendana observes, and so others, that that was measure for measure, a righteous retaliation, that as he had slain seventy of his brethren on one stone, he should die by means of a stone. (r) "et confregit cranium ejus", Junius & Tremellius, Piscator; so Tigurine version.

Then he called hastily to the young man his armourbearer,.... Perceiving it was a mortal blow that was given him, and he should soon expire; and that the cast of the stone was by the hand of a woman, and therefore he was in haste to have the young man come to him: and said unto him, draw thy sword and slay me, that men say not of me, a woman slew him; it being reckoned very ignominious and reproachful to die by the hand of a woman, and especially any great personage, as a king or general of an army (s); to avoid this, he chose rather to be guilty of suicide, or of what cannot well be excused from it, and so died by suicide; which, added to all his other sins, he seemed to have no sense of, or repentance for; and the method he took to conceal the shame of his death served the more to spread it; for this circumstance of his death could not be given without the reason of it, and which was remembered and related punctually near two hundred years afterwards, 2 Samuel 11:21. (s) "O turpe fatum! foemina Herculeae, necis Auctor feretur ----" Seneca Oetaeo.

And when the men of Israel saw that Abimelech was dead,.... That is, those that were with him, the men of his army, who were all Israelites: they departed every man to his place; disbanded themselves, and went everyone to their own home, and so the inhabitants of Thebez escaped the vengeance of Abimelech.

Thus God rendered the wickedness of Abimelech which he did unto his father,.... To the disgrace of his father's character, and to the hurt of his father's family: in slaying his seventy brethren; excepting one, which was a piece of unheard of wickedness, attended with most sad aggravations; the shedding such blood required blood to be shed again, and it was righteous judgment God rendered to him; this, and the following verse contain the remarks made upon this history by the writer of it, who, as we have seen, in all probability, was the Prophet Samuel.

And all the evil of the men of Shechem,.... In aiding Abimelech to slay his brethren, and in making him king after so foul a fact committed: did God render upon their heads; by suffering Abimelech to beat down their city, and destroy the inhabitants of it, and by burning the hold in which the men of the tower of Shechem were, and them in it: and upon them came the curse of Jotham the son of Jerubbaal; both upon Abimelech, and the men of Shechem, they being destroyed by one another, as Jotham imprecated they might, and foretold they would, see Judges 9:20.

And he judged Israel twenty three years, and died,.... He did not take upon him to be king, as Abimelech did, but acted as a judge, in which office he continued twenty three years, and faithfully discharged it, and died in honour: and was buried in Shamir; the place where he executed his office. It is said (t), that in the first year of Tola, the son of Puah, Priamus reigned in Troy. (t) Juchasin, fol. 136. 1.

he had thirty sons that rode on thirty ass colts--This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.

And he had thirty sons that rode upon thirty ass colts,.... Which to ride on in those times was reckoned honourable, and on which judges rode in their circuit, Judges 5:10 and such might be these sons of Jair, who were appointed under him to ride about, and do justice in the several parts of the country, as Samuel's sons were judges under him, 1 Samuel 8:1, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead; or the villages of Jair. There were some of this name that belonged to Jair, a son of Manasseh, in the times of Moses, Numbers 32:41 and these may be the same, at least some of them; for they were but twenty three he had, whereas these were thirty, 1 Chronicles 2:22 and these coming by inheritance to this Jair, a descendant of the former, and he being of the same name, and these cities perhaps repaired and enlarged by him, the name of them was continued and established, for it is not reasonable to suppose, as some have done, that this is the same Jair that lived in the times of Moses, who, if so, must have lived more than three hundred years, an age men did not live to in those times.

And Jair died, and was buried in Camon. A city of Gilead, as Josephus (u) calls it; Jerom (w), under this word Camon, makes mention of a village in his times, called Cimana, in the large plain six miles from Legion to the north, as you go to Ptolemais; but, as Reland (x) observes, this seems not to be the same place, but rather this is the Camon Polybius (y) speaks of among other cities of Peraea, taken by Antiochus. (u) Antiqu. l. 5. c. 7. sect. 6. (w) De loc. Heb. fol. 90. B. (x) Palestina Illustr. tom. 2. p. 679. (y) Hist. l. 5.

Philistines, and . . . the children of Ammon--The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.

THEY CRY TO GOD. (Jdg 10:10-15) The children of Israel cried unto the Lord, saying, We have sinned against thee--The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

the Lord said . . . Did I not deliver you from the Egyptians--The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.

And the children of Israel did evil again in the sight of the Lord,.... After the death of the above judges they fell into idolatry again, as the following instances show: and served Baalim, and Ashtaroth; as they had before; see Gill on Judges 2:11, Judges 2:13 and, besides these: also the gods of Syria; their gods and goddesses, Belus and Saturn, Astarte and the Dea Syria, Lucian writes of: and the gods of Zidon; the goddess of the Zidonians was Ashtaroth, 1 Kings 11:5 and it seems they had other deities: and the gods of Moab; the chief of which were Baalpeor and Chemosh, Numbers 25:3. and the gods of the children of Ammon, as Milcom or Molech, 1 Kings 11:5. and the gods of the Philistines; as Dagon the god of Ashdod, Beelzebub the god of Ekron, Marnas the god of Gaza, and Derceto the goddess of Ashkalon: and forsook the Lord, and served not him; not even in conjunction with the above deities, as Jarchi and others observe; at other times, when they worshipped other gods, they pretended to worship the Lord also, they served the creature besides the Creator; but now they were so dreadfully sunk into idolatry, that they had wholly forsaken the Lord and his worship at the tabernacle, and made no pretensions to it, but entirely neglected it.

And the anger of the Lord was hot against Israel,.... His anger burned like fire, he was exceedingly incensed against them, nothing being more provoking to him than idolatry, as after mentioned: and he sold them into the hands of the Philistines, and into the hands of the children of Ammon; that is, delivered them into their hands, and they became subject and were in bondage to them, as such are that are sold for "slaves"; part of them, that lay to the west of the land of Israel, fell into the hands of the Philistines; and another part, which lay to the east, were oppressed by the children of Ammon, particularly those that were on the other side Jordan came into the hands of the latter.

And that year they vexed and oppressed the children of Israel,.... The Philistines on one side, and the children of Ammon on the other; meaning either that year in which Jair died, as Jarchi; or the first year they began to bring them into bondage, as R. Isaiah: "and from that year", as Kimchi and Ben Melech, that they vexed and distressed them, they continued to vex and distress them eighteen years; or, as Abarbinel interprets it, "with that year", they vexed and oppressed them eighteen years, that is, so many more, or reckoning that into the number of them; and these eighteen years of their oppression are not to be reckoned into the years of Jair's government, and as commencing from the fourth of it, as Bishop Usher, Lightfoot, and others; for it does not appear that there was any oppression in his days, but from the time of his death to the raising up of Jephthah a new judge: and the people oppressed by the children of Ammon during that time were all the children of Israel that were on the other side Jordan, in the land of the Ammonites, which is in Gilead; even the tribes of Reuben and Gad, and the half tribe of Manasseh.

Moreover, the children of Ammon passed over Jordan,.... Not content with the oppression of the tribes on the other side Jordan, which had continued eighteen years, they came over Jordan into the land of Canaan to ravage that, and bring other of the tribes into subjection to them, particularly the three next mentioned, which lay readiest for them, when they were come over Jordan: to fight also against Judah, and against Benjamin, and against the house of Ephraim who lay to the south and the southeast of the land of Canaan, and were the first the Ammonites had to fight with and subdue, when they had crossed Jordan to the east of it: so that Israel was sore distressed; by the Ammonites in the east, threatening those three tribes, mentioned, and the Philistines on the west, who gave disturbance to the tribes that lay nearest them, as Asher, Zebulun, Naphtali, Issachar, and Dan; and this distress was begun the same year in different parts, by different enemies.

And the children of Israel cried unto the Lord,.... In this their distress, seeing nothing but ruin and destruction before their eyes, their land being invaded by such powerful enemies in different quarters; this opened their eyes to a sense of their sins, the cause of it, and brought them to a confession of them: saying, we have sinned against thee, both because we have forsaken our God, and also served Baalim; had been guilty not only of sins of omission, neglecting the pure of God, but also of sins of commission, even gross idolatry, in serving Baalim, and other gods, before mentioned.

And the Lord said unto the children of Israel,.... By a prophet he sent unto them, as Kimchi and Abarbinel, see Judges 6:8, whom Ben Gersom takes to be Phinehas, but he could not be living at this time; or by an angel, a created one, sent on this occasion; or the uncreated one, the Son and Word of God, who might appear in an human form, and to whom all that is here said is applicable: did not I deliver you from the Egyptians; by bringing them out of subjection and bondage to them, and by delivering them out of their hands at the Red sea: and from the Amorites; the kings of Sihon and Og, whose countries were taken from them, and put into their hands, when they attempted to stop them in their march to the land of Canaan: from the children of Ammon; when they joined with the Moabites against them, Judges 3:13. and from the Philistines? in the times of Shamgar, Judges 3:31.

The Zidonians also,.... Who were left in the land to distress them, though there is no particular mention of them, and of the distress they gave them, and of their deliverance from it, which yet is not at all to be questioned: and the Amalekites; both quickly after they came out of Egypt, Exodus 17:13 and when they were come into the land of Canaan, joining the Moabites and the Midianites against them, Judges 3:13. and the Maonites did oppress you; meaning either the old inhabitants of Maon, a city in the mountains of Judah, near to which was a wilderness of this name, Joshua 15:55 or rather a people of Arabia, called by Strabo (z), and Diodorus Siculus (a), Minaeans, the same with Mehunim, mentioned with the Arabians, 2 Chronicles 26:7 and who perhaps came along with the Midianites, when they oppressed Israel; though some have thought of the old inhabitants of Bethmeon and Baalmeon, Numbers 32:38. and ye cried unto me, and I delivered you out of their hands; all those mercies and deliverances are mentioned to aggravate their sins, that notwithstanding the Lord hath so often and eminently appeared for them, yet they deserted him and his worship, and fell into idolatry. Jarchi observes, that here are seven salvations or deliverances mentioned in opposition to the seven sorts of false gods or idols they had served, Judges 10:6. (z) Geograph. l. 16. p. 528. (a) Bibliothec. l. 3. p. 176.

Ye have forsaken me, and served other gods,.... Since they had been so remarkably saved, time after time, and delivered from so many powerful enemies, which was dreadful ingratitude: wherefore I will deliver you no more; which is not to be understood absolutely, since after this he did deliver them, but conditionally, unless they repented of their idolatries, and forsook them. This is said to bring them to a sense of their sin and danger.

Go and cry unto the gods which ye have chosen,.... For they were their choice, and not what they were obliged to serve through persecution, and by compulsion of others, and whom they needed not, having the Lord Jehovah to be their God; and they are bid not seriously, but in an ironical or sarcastic way, to call upon them for help in this their time of distress, in whose power it was not to relieve them: let them deliver you in the time of your tribulation; if they can, whom you have served in your prosperity.

Here is, I. A humble confession which Israel make to God in their distress, Jdg 10:10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They not only complain of the distress, but acknowledge it is their own sin that has brought them into the distress; therefore God is righteous, and they have no reason to repine. They confess their omissions, for in them their sin began - "We have forsaken our God," and their commissions - "We have served Baalim, and herein have done foolishly, treacherously, and very wickedly." II. A humbling message which God thereupon sends to Israel, whether by an angel (as Jdg 2:1) or by a prophet (as Jdg 6:8) is not certain. It was kind that God took notice of their cry, and did not turn a deaf ear to it and send them no answer at all; it was kind likewise that when they began to repent he sent them such a message as was proper to increase their repentance, that they might be qualified and prepared for deliverance. Now in this message, 1. He upbraids them with their great ingratitude, reminds them of the great things he had done for them, delivering them from such and such enemies, the Egyptians first, out of whose land they were rescued, the Amorites whom they conquered and into whose land they entered, and since their settlement there, when the Ammonites had joined with the Moabites to oppress them (Jdg 3:13), when the Philistines were vexatious in the days of Shamgar, and afterwards other enemies had given them trouble, upon their petition God had wrought many a great salvation for them, Jdg 10:11, Jdg 10:12. Of their being oppressed by the Zidonians and the Maonites we read not elsewhere. God had in justice corrected them, and in mercy delivered them, and therefore might reasonably expect that either through fear or through love they would adhere to him and his service. Well therefore might the word cut them to the heart (Jdg 10:13), "Yet you have forsaken me that have brought you out of your troubles and served other gods that brought you into your troubles." Thus did they forsake their own mercies for their own delusions. 2. He shows them how justly he might now abandon them to ruin, by abandoning them to the gods that they had served. To awaken them to a thorough repentance and reformation, he lets them see, (1.) Their folly in serving Baalim. They had been at a vast expense to obtain the favour of such gods as could not help them when they had most need of their help: "Go, and cry unto the gods which you have chosen (Jdg 10:14), try what they can do for you now. You have worshipped them as gods - try if they have now either a divine power or a divine goodness to be employed for you. You paid your homage to them as your kings and lords - try if they will now protect you. You brought your sacrifices of praise to their altars as your benefactors, imagining that they gave you your corn, and wine, and oil, but a friend indeed will be a friend in need; what stead will their favour stand you in now?" Note, It is necessary, in true repentance, that there be a full conviction of the utter insufficiency of all those things to help us and do us any kindness which we have idolized and set upon the throne in our hearts in competition with God. We must be convinced that the pleasures of sense on which we have doted cannot be our satisfaction, nor the wealth of the world which we have coveted be our portion, that we cannot be happy or easy any where but in God. (2.) Their misery and danger in forsaking God. "See what a pass you have brought yourselves to; now you can expect no other than that I should say, I will deliver you no more, and what will become of you then?" Jdg 10:13. This he tells them, not only as what he might do, but as what he would do if they rested in a confession of what they had done amiss, and did not put away their idols and amend for the future. III. A humble submission which Israel hereupon made to God's justice, with a humble application to his mercy, Jdg 10:15. The children of Israel met together, probably in a solemn assembly at the door of the tabernacle, received the impressions of the message God had sent them, were not driven by it to despair, though it was very threatening, but resolve to lie at God's feet, and, if they perish, they will perish there. They not only repeat their confession, We have sinned, but, 1. They surrender themselves to God's justice: Do thou unto us whatsoever seemeth good unto thee. Hereby they own that they deserved the severest tokens of God's displeasure and were sure he could do them no wrong, whatever he laid upon them; they humbled themselves under his mighty and heavy hand, and accepted of the punishment of their iniquity, which Moses had made the condition of God's return in mercy to them, Lev 26:41. Note, True penitents dare and will refer themselves to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands. 2. They supplicate for God's mercy: Deliver us only, we pray thee, this day, from this enemy. They acknowledge what they deserved, yet pray to God not to deal with them according to their deserts. Note, We must submit to God's justice with a hope in his mercy. IV. A blessed reformation set on foot hereupon. They brought forth fruits meet for repentance (Jdg 10:16): They put away the gods of strangers (as the word is), strange gods, and worshipped by those nations that were strangers to the commonwealth of Israel and to the covenants of promise, and they served the Lord. Need drove them to him. They knew it was to no purpose to go to the gods whom they had served, and therefore returned to the God whom they had slighted. This is true repentance not only for sin, but from sin. V. God's gracious return in mercy to them, which is expressed here very tenderly (Jdg 10:16): His soul was grieved for the misery of Israel. Not that there is any grief in God (he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures), nor that there is any change in God: he is in one mind, and who can turn him? But his goodness is his glory. By it he proclaims his name, and magnifies it above all names; and, as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is pleased to represent his goodness to them by the compassions of a father towards his children; for, as he is the Father of lights, so he is the Father of mercies. As the disobedience and misery of a child are a grief to a tender father, and make him feel very sensibly from his natural affection, so the provocations of God's people are a grief to him (Psa 95:10), he is broken with their whorish heart (Eze 6:9); their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people, changing his way and method of proceeding, as tender parents when they begin to relent towards their children with whom they have been displeased. Such are the tender mercies of our God, and so far is he from having any pleasure in the death of sinners. VI. Things are now working towards their deliverance from the Ammonites' oppression, Jdg 10:17, Jdg 10:18. God had said, "I will deliver you no more;" but now they are not what they were, they are other men, they are new men, and now he will deliver them. That threatening was denounced to convince and humble them, and, now that it had taken its desired effect, it is revoked in order to their deliverance. 1. The Ammonites are hardened to their own ruin. They gathered together in one body, that they might be destroyed at one blow, Rev 16:16. 2. The Israelites are animated to their own rescue. They assembled likewise, Jdg 10:17. During their eighteen years' oppression, as in their former servitudes, they were run down by their enemies, because they would not incorporate; each family, city, or tribe, would stand by itself, and act independently, and so they all became an easy prey to the oppressors, for want of a due sense of a common interest to cement them: but, whenever they got together, they did well; so they did here. When God's Israel become as one man to advance a common good and oppose a common enemy what difficulty can stand before them? The people and princes of Gilead, having met, consult first about a general that should command in chief against the Ammonites. Hitherto most of the deliverers of Israel had an extraordinary call to the office, as Ehud, Barak, Gideon; but the next is to be called in a more common way, by a convention of the states, who enquired out a fit man to command their army, found out one admirably well qualified for the purpose, and God owned their choice by putting his Spirit upon him (Jdg 11:29); so that this instance is of use for direction and encouragement in after-ages, when extraordinary calls are no longer to be expected. Let such be impartially chosen to public trust and power as God has qualified, and then God will graciously own those who are thus chosen.

Maonites--that is, "Midianites."