Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. IX.

Vers. 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren, &c.] To wit, his uncles by his mothers side. Af∣ter Gideons death the children of Israel turned again, and went a whoring after Ba∣alim, as it is said before, chap. 8.33. and therefore as in former times the Lord still punished their idolatry and apostacy from him, by some of the neighboring nations that invaded their land, and sorely afflicted them, so now he punished them by the tyranny of one of their own people, even by Abimelech, the sonne of their late Judge Gideon, by a concubine which he kept in Shechem, who upon his fathers death re∣solved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father, and his posterity successively, but that he rejected it, chap. 8.22, 23. To make way thereto, he went presently to She∣chem, and there as it is here said, he began to tamper first with his uncles, his mo∣thers brethren and the rest of her kindred, and imployed them as his instruments, who happely were of good rank and esteem in Shechem, to see if they could draw all the inhabitants of that city to aid him in this his project, not doubting but that if he could effect this, he should be able well enough to accomplish the rest of his plot. And thus by the misery which this sonne of a concubine brought both upon his fa∣thers house and the whole kingdome, we may see that God did even in those times testifie his displeasure against their having severall wives and concubines, though he did not openly by his prophets contest with them about it.

Vers. 2. Whether is better for you, either that all the sonnes of Jerubbaal (which are threescore and ten persons) reigne over you, or that one reigne over you?] These are the words which Abimelech put into the mouthes of his mothers kindred, whereby they were to perswade the men of Shechem to make him king. Wherein first, he takes it for granted that though his father had in modesty refused the king∣dome, yet it was fitting that now according to their proffer they should settle it up∣on his posterity: and secondly, he labours to perswade them that his brethren had a

plot upon the kingdome to divide it amongst them; and therefore willed them to con∣sider (as pretending the publick good, when he aimed onely at his own ambitious ends) whether they might not do better, to do what in them lay to settle him alone in the kingdome, then to suffer themselves to be under the command of all Gideons sonnes; especially, considering there were so many of them, as there were. Indeed, we find not that any of Gideons sonnes, had the least thought of any such thing; yea, Jotham in that parable of the fruit-trees refusing the soveraignty over the trees, which follows in this chapter, did plainly enough imply that both himself and his brethren were content with the condition wherein they lived, and desired not to reigne as kings; but whether this were so or no, it was all one to Abimelech; mea∣suring the mind of others by his own, he might be jealous that they intended this; & however if the possessing of the people with this conceit might further his project, that was all he cared for; onely, as slanderers are wont to do, he would not flatly and in downright terms say they had a plot upon the kingdome, but contents him∣self cunningly and closely to intimate so much; Whether (saith he) is better for you, either that all the sonnes of Jerubbaal (which are threescore and ten persons) reigne over you, or that one reigne over you?

Remember also, that I am your bone and your flesh.] That is, of the same citie and family, for doubtlesse those that planted themselves in the same city, were ordinarily not onely of the same tribe, but more nearly allyed together, and this Abimelech must needs intend in these words, I am your bone, &c. though elsewhere indeed the more generall relation of being Israelites, is the onely ground of this speech, 2. Sam. ••.1. Then came all the tribes of Israel to David unto Hebron, and spake saying, Behold we are thy bone and thy flesh; and thus he intimates what an honour, and what an advantage many wayes it might be to them, to have a king so nearly ally∣ed to them.

Vers. 4. And they gave him threescore and ten pieces of silver, out of the house of Baalberith, &c.] Considering that this money was given Abimelech, that he might be inabled to suppresse his brethren the other sonnes of Gideon, it may well be, that there was some superstition in their telling out to him just so many pieces of silver, as there were of his brethren, to wit, threescore and ten. But however, observable it is, that the money which they had given to their idol-god became the very first few∣ell, (as I may say) for the kindling of that fire in the land wherewith the Lord in∣tended in his judgement to punish the idolatry and other sinnes of this people; and that because herewith Abimelech hired vain and light persons, that is, worthlesse and unsettled men, men of no wisdome nor grace, nor yet abilitie for their outward estate, idle, giddyheaded, loose and wandring rascalls, of the froth and scumme of the people, that for a little hire were easily drawn to undertake any cause though never so bad; and these he armed, that with their aid he might by force accomplish what he had projected with himself.

Vers. 5. And slew his brethren the sonnes of Jerubbaal, being threescore and ten persons upon one stone: notwithstanding yet Jotham, &c.] That is, there being seventy of his brethen, he slew all but Jotham, and that doubtlesse under some pre∣tence of Justice, as if they had some plot upon the state tending to the utter ruine of the whole land.

Vers. 6. And all the men of Shechem gathered together, and all the house of Millo, and went and made Abimelech king, &c.] By the house of Millo, may be meant either the Magistrates of the city, who were wont to meet in a town-house, or common-hall, called the house of Millo, or else the inhabitants of some village, or town adjoyning that belonged to Shechem; or else the Garrison of some fort, happely the same which vers. 17. is called the tower of Shechem; or it may be meant of his mothers family, who are named a part by themselves, because they had been and were still the chief stirrers in this businesse. However when Abimelech had slain his brethren, the men of Shechem, and this house of Millo joyned together, and chose and proclaimed him king of Israel, and happely annoynted him; for so ancient was the custome of anointing kings, as Jotham in his parable doth plainly imply, vers. 8. The trees went forth on a time to anoint a king over them. Manifest it is, that he was made king not of Shechem onely, but of all Israel in generall, vers. 22. When Abimelech had reigned three years over Israel. Indeed it may seem strange that the inhabitants of one city, should dare to do this alone of themselves, it being expressely too against the Law of God, Deut. 17.14, 15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall chuse; but the wonder of this may be remo∣ved by considering, first, that though the Shechemites be onely here mentioned, be∣cause they were the ringleaders in this businesse, yet it may be that many other Isra∣elites both of other towns and tribes did come in, moved by their example and per∣swasion, and joyned in the election of Abimelech: and secondly, that they well might hope to carry it, now his brethren were slain, though some should oppose it, both be∣cause of his pretended title, to wit, that proffer of settling the kingdome upon Gide∣ons posterity, chap. 8.22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy sonne, and thy sonnes sonne also: and likewise, because they might know that generally the people began to be weary of the government God had established over them, and longed to be like other nations in having a king to reigne over them, as was manifest by the proffer they made to Gideon, and that which Jotham saith in his parable, vers. 8. and if they would have a king, who so likely to be the man as Gideons sonne? and thirdly, because however by those for∣ces he had suddenly raised, he was able to effect it by constraint. As for the place where he was made king, called here the plain of the pillar, or as some reade it, the oke of the pillar that was in Shechem, see Josh. 24.25, 26.

Vers. 7. And when they told it to Jotham, he went and stood in the top of mount Girizim, &c.] The Lord intending to punish Abimelech, & the Shechemites for their changing of the government which God had established in Israel, and especially for the bloudy murther committed upon the sonnes of Gideon, it seems by a speciall in∣stinct of his Spirit, he moved Jotham, who alone of the sonnes of Gideon escaped the hands of Abimelech, to go to the inhabitants of Shechem, when the tydings was brought him that they had made Abimelech king, and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes; & therefore it was, that he began his speech with those words, Hearken unto me you men of Shechem, that God may hearken unto you, inti∣mating, both that God had sent him with that message to them, and that if they would not now hearken to the admonition that was given them, God would not hear them

in the time of their distresse when they called upon him. As for mount Girizim, from the top whereof Jotham spake to the Shechemites, it seems it stood very close upon Shechem, and was purposely chosen by Jotham as a place convenient, whence he might speak in the audience of the inhabitants, at that time perhaps upon some oc∣casion assembled together, and likewise as a place of safety, whence he might present∣ly fly and escape away if they should offer to surprise him (for so it is said he did, vers. 21. And Jotham ran away and fled) but withall, it may seem to be not with∣out a mystery, that Girizim the mountain whence the blessings were to be pronoun∣ced by the tribes of Israel, Deut. 11.29. was chosen for this work rather then mount Ebal; for what a terrible token was this, that they were to expect no mercy from God, when from the mountain of blessings, they heard nothing but Gods curses de∣nounced against them?

Vers. 8. The trees went out on a time to anoint a king over them, &c.] The drift of Jotham in propounding this fable to the men o Shechem, was to shew, first, the folly of the Israelites in going about to change the government which God had established amongst them, out of a fond affectation of having a king to reigne over them: second∣ly, the vain and causelesse pride and ambition of that tyrant Abimelech in exalting himself to be their king: and thirdly, the misery that would certainly befall both the men of Shechem, and their new made king, for their casting off Gods government, and their dealing so wickedly with the sonnes of Gideon. So that first, by the trees that went to make them a king, he intended the Israelites in generall, that were fond to have a king reigne over them, but more particularly the men of Shechem that had actually made Abimelech king; secondly, by the olive tree, fig tree, and vine, that are good, noble, and usefull trees that yield yearly sweet and pleasant fruit, and that refused to accept of being king over the trees, may be meant not onely Gideon who had refused the kingdome when the Israelites proffered it to him and his posterity successively, chap. 8.22, 23. but also the foregoing Judges, Ehud, and Deborah, and happely too the other sonnes of Gideon (for though we reade not that they refused the kingdome, or had it ever proffered to them; yet it was sufficient that they were content to be serviceable to God and man in their places, and desired not this sovereigne power; and fables need not answer in every particular, that which they are intended to shadow forth) and generally indeed all men of worth, good men and fearing God, that are content to do good in their places, and no way ambitious of being exalted to high places: and lastly, by the bramble, that is a dry, fruitlesse, base shrub, the curse of the earth, good for nothing but to be cast into the fire, may be meant all worthlesse ambitious persons, but Abimelech in particular, who grew out of the baser hedgegrow of a concubine, and had not been able to lift up his head so high as he did, but that he was supported by the men of Shechem, and by their help scrambled up to be king of Israel, one that was alwayes as fruitlesse, as base, that had no substance in him, nor was likely to yield any comfort to those that tru∣sted in him, but rather to vex, and to tear, and to fetch bloud from the people by his tyrannous government, as he had done already from his brethren the other sonnes of Gideon.

Vers. 9. But the olive tree said unto them, Should I leave my fatnesse, wherewith by me they honour God and man, &c.] To wit, God in his offerings, lamps, and

other services of the Tabernacle; and man, both in anointing men to be kings, priests, and Prophets, and likewise in many other civill uses, wherein great, and rich, and ho∣nourable persons were wont to refresh themselves with oyl, especially in oderife∣rous costly ointments. Now in this passage of this fable (and the like must be con∣ceived of the answer returned by the figtree and vine too) Jotham seeks to imply, not onely that good men and men of worth are best contented to be servicable to God and man in their places, and desire not to be exalted to places of magistracy, and so∣vereignty over others, (as they had seen in Gideons refusing to be king) and likewise the reasons why as Gideon had, so other wise and good men, would refuse thus to be promoted, namely, first, because the place of soveraignty, though it might seem most glorious, yet would certainly bring them greater cares, and deprive them of much of those comforts, which in their private condition they did formerly enjoy: and se∣condly, because such great promotion, doth usually make vines and fig trees, and o∣live trees fruitlesse and barren, that is, it makes them farre lesse serviceable to God, and man, then formerly they were.

Vers. 14. Then said the trees unto the bramble, &c.] See the note above, vers. 8.

Vers. 15. Come and put your trust under my shadow, &c.] That is, come under my government and protection, and thus tyrants are wont to pretend the common good of the people, when they seek themselves onely. He that thrusts himself under a bramble shall be in an ill case, not able to stirre hand or foot, but he is in danger to be torn and scratched; and such is the misery of those that live under a tyrants govern∣ment, they shall not live as free subjects, but shall ever and anon be in danger to have their clothes torn from their backs, yea their skinnes from their bones, and if the greatest of them anger their lord never so little, nothing but fire and destruction is to be expected; and therefore is that clause added, Let fire come out of the bramble and devoure the Ceders of Lebanon, that is, the nobles and men of greatest renown amongst the people, as indeed tyrants are wont principally to seek the destruction of them.

Vers. 20. And let fire come out from the men of Shechem, and from the house of Millo, and devoure Abimelech.] This was accomplished, when his scull was bro∣ken by a piece of a milstone thrown down upon his head by a woman from the tower of Thebez, vers. 50.53. (for Thebez was doubtlesse a place of strength be∣longing to the Shechemites (why else did Abimelech in the quarrell he had against the Shechemites, go up and encamp against Thebez?) and so losing his life by means of the warre raised betwixt him and the Shechemites, it might well be said that a fire that came out from them devoured Abimelech.

Vers. 21. And Jotham ran away and fled, and went to Beer, &c.] This may be that city in the tribe of Simeon which is called Baalath-Beer, Josh. 19.8. where he saved himself, either by living there unknown, or by the aid of the inhabitants, who perhaps with other cities had not yet stooped to the tyrannous yoke of Abimelech.

Vers. 22. When Abimelech had reigned three years over Israel, &c.] A while therefore he prospered in his usurped sovereignty; but it was but a while: for just when he might now begin to hope that his kingdome was established, and the curse of Jotham might seem vain and not likely to have effect, then on a sudden God brought that upon him, which Jotham had prophetically foretold. See Hab. 2.6.

Shall not all these take up a parable against him, and a taunting proverb against him, and say, Wo to him that encreaseth that which is not his: how long? and to him that ladeth himself with thick clay.

Vers. 23. Then God sent an evill spirit betwixt Abimelech and the men of She∣chem, &c.] That is, a spirit of envy, malice, and discord, to wit, not by inst••lling any evill motions into their minds, but in a way of just revenge, as by letting loose Satan upon them, the great kindle-cole and make-bate of the world, to raise jealou∣sies, and grudges, and discontents between them, by giving them up to the lusts and corruptions of their own wicked hearts, and by giving occasions of enraging them more and more one against another. For in this regard, though the wickednesse of these things were wholly of themselves and not of God (as the stink of the dunghill riseth not from the sunne, though the sunne shining upon it be the occasion of it) yet because these things were also through the concurring providence of God, it may well be said that God sent this spirit of division between them, especially if we con∣sider that God did all this as a judge, raising these divisions and combustions that hereby he might punish them for their former damnable agreeing together for the ruine of others, and so making their treachery one against another, the just reward of their joynt treachery against others, as it follows in the next words, And the men of Shechem dealt treacherously with Abimelech, that is, they revolted from him whom themselves had chosen for their king

Vers. 25. And the men of Shechem set liers in wait for him in the top of the moun∣tains, &c.] Thus at first by these men set to lie in ambush, they attempted secretly, ere their purpose of casting off his government was discovered, to have killed, or at least to have seized upon the person of Abimelech; onely these liers in wait, as such men imployed in such services are wont to do, under pretence of that service they were then sent about, took liberty beyond their commission to make a prey of others too, and robbed all that came along that way by them; by which means it seems all was dis∣covered, as the last words of this verse seem to imply, and it was told Abimelech, and so Abimelech escaped their hands, and now prepared to make open warre a∣gainst them, whence it was that the Shechemites durst not stirre into the fields to ga∣ther their vineyards, till Gaal came to them, as is implyed, vers. 27.

Vers. 26. And Gaal the sonne of Ebed came with his brethren, &c.] Both he and his, brethren it seems were captains of great renown, and so came now either sent for, or voluntarily to be leaders of the Shechemites in their warre against Abi∣melech.

Vers. 27. And they went out into the fields, and gathered their vineyards, and trod the grapes, &c.] This it seems before they durst not do for fear of Abimelech, but now in the confidence they had in their new captains they did it, and withall made merry (as the custome was in the time of vintage) whence is that, Esa. 16.10. In the vineyards there shall be no singing, neither shall there be shouting: the tread∣ers shall tread out no wine in their presses, I have made their vintage-shouting to cease. And that the rather, now because they were in a way of recovering their li∣berties too, and went into the house of their God, to wit, Baal-Berith, vers. 4. name∣ly, to praise him for that which was done, and did eat and drink, to wit, of their sa∣crifices, and so in their cups cursed Abimelech, that is, spake evill of him with many railing and reviling speeches.

Vers. 28. And Gaal the sonne of Ebed said, who is Abimelech, and who is She∣chem that we should serve him, &c.] Gaal perceiving the Shechemites in their jol∣litie to grow very violent against Abimelech, he takes this occasion to see if he could at least winne them to put the government of the citie into his hand; and to this end he doth first labour to provoke them more and more against Abimelech, Who saith he, is Abimelech, and who is Shechem that we should serve him? intimating, that being but the sonne of a concubine, and withall, so unworthy a man as he was, there was no reason in the world, why so great an honour should have been put upon him. But why is that clause added, and who is Shechem? I answer it is indeed very hard to say, what the intent of adding that clause should be; and therefore some would have it read and what is Shechem? understanding by Shechem the citie it self, and thereupon concluding that this is spoken to imply, that such an honourable and ancient and glorious city as Shechem, was too good to be in subjection to such a worthlesse man as Abimelech was; as if he should have said, if you compare toge∣ther what Abimelech is, and what your city Shechem is, you will find cause enough to disdain to be in subjection to him; but the words being according to our trans∣lation, And who is Shechem? it cannot be meant of the city; and therefore the most probable exposition that can be given of them is this, that it is Shechem the sonne of Hamor, who was so many hundred years ago, the Lord of this city, Gen. 34.2. of whom Gaal here speaks, and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them; he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them▪ Who is Abimelech? yea indeed, who is Shechem? as if he should have said, if Shechems posterity should challenge any dominion over us, we should slight and abhorre their challenge, for what have we to do with Shechem, being as we are a free city, a free people planted here by the Lords own hand, and therefore not subject to any soveraigne power, but the Lords onely, who hath seated us here? and why should Abimelech then think to Lord it over us?

Is not he the sonne of Jerubbaal? and Zebul his officer.] As if he should have said, I know the most that can be said for him, to wit, that he was the sonne of Je∣rubbaal, who Judged Israel and delivered them from the hand of the Midianites. But what is that to give him a title to the kingdome which his father refused? or why might not the other sonnes of Gideon whom he slew, have challenged the crown more justly then he? And besides, the very name of Jerubbaal may put you in mind what an enemy he was to Baal, the God whom with one consent we worship and serve, and what cause have you then to serve his sonne? Besides, you do not indeed serve him but his man Zebul, for that is implyed in those words, and Zebul his officer, so that of a free city you are plunged into a miserable slavery, made to stoop to every domineering officer, whom this sonne of a concubine shall set over you: and thus by this particular glance at Zebul, (which implyes their folly in putting any confidence in him who was Abimelechs sworn servant) he no doubt laboured to wring him out of the peoples favour, that he might wind himself into that place which he held, of being governour over the city.

Serve the men of Hamor the father of Shechem; for ••••y should we serve him?]

Some conceive that Gaal here pretends, at least that he and his brethren were de∣scended of Hamor the ancient lord of Shechem, and so thereupon perswades them, that if they would have a lord to govern them, they should rather chuse him or some of his family. But first, it is altogether improbable, that Gaal and his brethren were of that cursed race of the Canaanites; and secondly, if he were, it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions, to rule over them. It is therefore farre more pro∣bable, that Gaal spake this by way of deriding the soveraignty of Abimelech, Serve saith he, the men of Hamor the father of Shechem, for why should we serve him? as if he should have said, if you long to give away your liberty and to be in bondage, you shall do better to call in the old lords of this soyl, and to serve them, then to serve this upstart Abimelech, in whom there is nothing worth the least respect.

Vers. 29. And he said to Abimelech, Increase thine army and come out.] To shew the Shechemites how little reckoning he made of the greatest power that Abi∣melech could raise against him, as men in their cups are wont to do, in a boasting insulting manner he cries out to Abimelech being absent, as if he had been present, Increase thine army and come out, that is, Come Abimelech muster all the forces thou canst possibly make, thou shalt soon see that having Gaal for their captain, the Shechemites have no cause to be affraid of thee: and withall it may be he sent this challenge to Abimelech by some messenger.

Vers. 30. And when Zebul the ruler of the citie heard the words of Gaal, &c.] It is evident that Zebul did either truly adhere to the Shechemites in this their con∣spiracy against Abimelech, or else made a shew to them that he did: for else no doubt they would not have trusted him so farre as they had done. If therefore he were truly on their side before, it may seem that Gaals scornfull speeches against him, vers. 28. Is not he the sonne of Jerubbaal, and Zebul his officer? (which also discovered a de∣sire that he had to supplant him, and to get into his place) had now enraged him, and so caused him by giving secret intelligence to Abimelech, to seek to betray them into his hands.

Vers. 32. Now therefore up by night thou and the people that is with thee, and lie in wait in the field, &c.] The summe of this counsell which he gave Abimelech is, that he should come by night against Shechem with all his army, and having laid the greatest part of them in ambush, should the next morning shew himself with the rest of his army, against whom when Gaal should go forth, falling unexpectedly into this snare, Abimelech might do to him as occasion should serve.

Vers. 36. Then Zebul said unto him, Thou seest the shadow of the mountains as if they were men.] Which is all one as if he had told him that he was afraid of a shadow.

Vers. 38. Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, &c.] When he saw that Gaal had plainly discovered Abimelechs troops, that he might not turn back again into the city, he endeauours by these scornfull taunts to provoke him to go forward to fight with him, where is thy mouth, that is, where is thy great brags, for shame turn not back, but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh.

Vers. 39. And Gaal went out before the men of Shechem, and fought with A∣bimelech.]

Zebuls taunts had made him ashamed to retire; besides, he saw but two companies of Abimelechs forces, vers. 37. which might encourage him; the other two being it seems laid in ambush, for at first Abimelech divided his army into foure companies, vers. 34.

Vers. 41. And Abimelech dwelt at Arumah.] That is, he retired thither after he had beaten Gaal and his souldiers, and pursued them to the very gates of She∣chem. Some conceive this of his dwelling there for some good time, without any fur∣ther attempting any thing against the Shechemites, and that he did this purposely to dissemble the mischief he intended to the Shechemites, to make a shew that his quar∣rell was onely against Gaal and his brethren, for raising those tumults in the city, being otherwise willing enough to forbear the offering any violence to the inhabi∣tants of the city; but because it is evident that this Arumah was nigh to Shechem (for else he could not come thence so suddenly upon the Shechemites, as it is said af∣terwards he did, vers. 42, 43.) and the Shechemites had no reason to be out of fear of his intending them any hurt, so long as he lay with his forces in a place so near their city, but did therefore come out again to fight with him, vers. 42. therefore I conceive it farre more probable, that the meaning of these words is onely this, that after Abimelech had pursued Gaal and his forces to the very gate of Shechem, he stayed not there before the city, but withdrew his forces to Arumah, a place not farre from Shechem, and abode there.

And Zebul thrust out Gaal and his brethren, that they should not dwell in She∣chem.] No doubt he took this advantage when the people were enraged for their losse, to accuse them either of cowardise or treachery, and so procured them to be thrust out of the city: for though before Zebul might not have spoken against Gaal and his brethren, yet now it was an easie matter to work them out of the peoples hearts.

Vers. 42. And it came to passe on the morrow, the people went out into the field, &c.] Some conceive, that this going forth of the people into the field, was to make an end of their harvest or vintage, or for some other their countrey imployments, and that because, they were perswaded by Zebul, that now they had thrust out Gaal, Abimelech would be pacified towards them, & not attempt any thing against them; but because first, they had already finished their vintage, and with great joy had al∣ready thereupon kept a feast, by way of thankfullnesse in the house of their god: se∣condly, it had been an incredible security to be so confident, that Abimelech would give over his quarrell against them, considering how highly they had provoked him, and that he lay still with his forces in a town so near hand, from whence he might so easily surprise them: and thirdly, Abimelechs dividing his souldiers into three com∣panies, and laying some of them in ambush (whereof mention is made in the fol∣lowing verses) argues, that he went not against a naked unarmed people, scattered here and there about their countrey businesse; I rather think, that there going forth now into the field, was to renew the battell, to revenge their former losse, when they fought under the command of Gaal and his brethren, and to drive Abimelech out of their coasts.

Vers. 43. And he took the people, and divided them into three companies, &c.] To wit, as intending with one of these companies, which he kept with himself, to lie in

ambush & to surprise the city on a sudden, so soon as the Shechemites were gone out with their army, and with the other to set upon their army when it was gone forth a little way from the city, that so those without the city, and those within the city, might all be destroyed.

Vers. 45. And beat down the citie, and sowed it with salt.] Salt is both a cause, and signe of barrennesse and desolation; whence it is said, Psal. 107.33, 34. that God many times turns a fruitfull land into barrennesse, or saltnesse, as the word is in the originall, and Moab is threatned in these words, Zeph. 2.9. As I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetuall desolation. And as a signe of desolation, it was no doubt therefore here sowed. Abi∣melech thereby desiring to expresse the deadly hatred he bare to this place of his birth, that he desired if it were possible, that it might ever be desolate and without an in∣habitant; yet it was afterwards rebuilt, as is evident, 2. Chron. 10.1. and Jer. 41.5, but by whom we reade not.

Vers. 46. And when all the men of the tower of Shechem heard that, they en∣tred into an hold of the house of the God Berith.] This tower of Shechem, was some fort or castle in some adjoyning village, belonging to Shechem, but not in the city, as is evident, because the men of this tower saw not the destruction of Shechem, but heard of it, and most probable it is, that it was the same which was called vers. 6. the house of Millo, the ruine whereof is here related, to shew that Jothams curse, vers. 20. did fall as well upon the house of Millo, as upon the inhabitants of She∣chem: for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith, to wit, as resting not onely in the strength, but also in the holinesse of the place, and the help of their god: and this it may be was the fort from which the village was called the tower of Shechem, or perhaps, some other place nearer hand of greater strength then that, and so there they were all burnt by Abimelech, about a thousand men and women as is expressed afterwards, vers. 49.

Vers. 50. Then went Abimelech to Thebez, &c.] This was also some place be∣longing to Shechem, for how else vvas Jothams prophecy fulfilled, vers. 20. that a fire should come out from the men of Shechem and devoure Abimelech.

Vers. 53. And a certain woman cast a piece of a milstone upon Abimelechs head, &c.] Thus he receives his deaths vvound vvith a stone, vvho had slain his brethren all upon one stone, vers. 5.

Vers. 56. Thus God rendred the wickednesse of Abimelech, which he did unto his father in slaying his seventy brethren.] To vvit, because Gideon his father was wronged though dead, in the murther of his children; and this was the circumstance that did most aggravate Abimelechs sinne, and provoke the Lord, that he could so farre forget his father, as to imbrue his hands in the bloud of his children.