Exegetical and Hermeneutical Commentary of Judges 9:45
And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt.
45. sowed it with salt ] Usually explained as a symbolic act shewing that A. had reduced the city to a salt, uninhabitable desert; cf. Deu 29:23, Jer 17:6, Psa 107:34, Job 39:6. More probably the strewing of salt had a religious significance (cf. Eze 43:24) and denoted the sacrificial consecration of the city which, to judge from its utter destruction, had been put under the ban to Jehovah (see on Jdg 1:17); Rel. of Sem., p. 435 n. The custom is mentioned only here in the O.T.; but it is referred to in the great historical inscriptions of Tiglath-Pileser I ( circ. 1100 b.c.) and Ashurbanipal (668 626 b.c.); Keilinschr. Biblioth. i. p. 37 and ii. p. 207 1 [42] . There is a tradition that Attila treated Padua, and Frederick Barbarossa treated Milan, in this way. Early in 1828 Ibrahim Pasha, after blowing up and burning Tripolitza, sprinkled salt over the ruins 1 [43] .
[42] The transl. ‘stones’ and ‘dry sand’ given here is to be corrected to ‘salt’; Zimmern in Gunkel. Genesis, p. 193.
[43] K. Mendelssohn Bartholdy, Gesch. Griechenlands, ii. p. 99. This reference is due to Prof. J. E. B. Mayor.
Fuente: The Cambridge Bible for Schools and Colleges
Sowed it with salt – Expressing by this action his hatred, and his wish, that when utterly destroyed as a city, it might not even be a fruitful field. Salt is the emblem of barrenness (see the marginal references).
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not to make the place barren, as salt will do, for then he would have sowed the fields, not the city; but in token of his detestation and desire of their utter and irrecoverable destruction; for salt is the symbol or sign of perpetuity: compare Num 18:19; Deu 29:23; 2Ch 13:5; Zep 2:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Abimelech fought against the city all that day,…. By throwing stones or arrows into it:
and he took the city; it was surrendered to him, not being able to stand out against his forces:
and slew the people that was therein; all but those that were of his own family and his friends; all that had taken up arms against him, or had shown their dislike of his government, and were his enemies:
and beat down the city; the houses in it, and walls of it, though it was his native place:
and sowed it with salt; not to make it barren, for he would rather then have sowed the field, though this would not have had any effect of that kind, for any time at least; but to show his detestation of it, because of the ill usage he had met with, and as a token of its perpetual destruction, to which he devoted it, determining that if it was in his power it should never be rebuilt; but it was hereafter, and became again a very flourishing city in Jeroboam’s time. Thus the Emperor Frederic Barbarossa, in the year 1162, when he took Milan, not only ploughed it up, but sowed it with salt; and in memory of it there is a street in it, now called “la contrada della Sala” n: besides, Abimelech did this to deter other cities from rebelling against him; for if he so used his own city, more severely, if possible, would he use others.
n Sigonius de regn. Ital. l. 13, & 14.
Fuente: John Gill’s Exposition of the Entire Bible
Thus Abimelech fought all that day against the city and took it; and having slain all the people therein, he destroyed the city and strewed salt upon it. Strewing the ruined city with salt, which only occurs here, was a symbolical act, signifying that the city was to be turned for ever into a barren salt desert. Salt ground is a barren desert (see Job 39:6; Psa 107:34).
Fuente: Keil & Delitzsch Commentary on the Old Testament
(45) Beat down the city.Comp. 2Sa. 17:13; Mic. 3:12.
Sowed it with salt.Nothing can better show his deadly execration against the populace to whom he owed his elevation, and who had been the instrument of his crimes. By this symbolic act he devoted the city to barrenness and desolation. (See Psa. 107:34; Deu. 29:23; Job. 39:6, and marg.) When Milan was taken, in A.D. 1162, it was sown with salt, and the house of Admiral Coligny, A.D. 1572, was sown with salt by the command of Charles IX., king of France (Wordsworth).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 Mat 5:13. This terrible massacre of the people and destruction of the city was one part of the fulfilment of Jotham’s prophecy. Jdg 9:20. 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And Abimelech fought against the city all that day, and he took the city and slew the people that were in it, and he beat down the city, and sowed it with salt.’
Having dealt with the people outside, and no doubt having joined up with Zebul and his supporters, Abimelech now took the attack to the city itself.
Resistance was fierce and the battle continued all day. But eventually after much slaughter he took the city itself, apart from the fortified Temple, showing little mercy on the inhabitants and killing them, apart of course from those who had remained faithful to him. He was in no mood for compromise. Then he destroyed much of the city and spread salt in it.
This may be as a symbol of its destruction as salt fell on Sodom and Gomorrah (Gen 19:26 with Gen 19:24), or to indicate that he was making it a sacrifice to God (compare Eze 43:24), or to indicate that it would ever be a wilderness (Job 39:6; Psa 107:34). Whichever is so it would make the cleaning up of the city more difficult and unpleasant. Tiglath Pileser I (1115-1077 BC) (probably, the word is uncertain) claimed in his annals that he did the same to Hunusa around this time. ‘The whole of the city I laid waste, I destroyed, I turned into heaps and ruins, and on it I sowed salt (?).’
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 9:45. And sowed it with salt Salt, in a certain quantity, makes land barren. Hence, in Scripture, a land of salt signifies a barren land; Deu 29:23. Psa 107:33-34. Zep 2:9. Prophane authors use the same expression. See Plin. lib. 31: cap. 7. Virg. Georg. 2: ver. 238 and Bich. Hieroz. pars 1: lib. 3. Abimelech intended by this ceremony to shew his hatred of the Shechemites, by wishing that their city might lie waste, and be a perpetual desolation. Calmet observes, that modern history affords many examples of a similar vengeance. See his Comment.
REFLECTIONS.Such proceedings were too public to be concealed, and too dangerous to be neglected.
1. Zebul, Abimelech’s governor of Shechem, having got intelligence of their meetings, and incensed at their contemptuous treatment of himself, informs his master, advising him to come thither without delay, and surprise the conspirators before they were ready to oppose him. Note; (1.) Much mischief is prevented by nipping evil designs in the bud. (2.) The imprudence and improvidence of rebellious spirits are often as great as their wickedness; these blast their designs, and sink the projectors of them in ruin.
2. Zebul, pretending friendship to Gaal, betrays him. Abimelech having, according to Zebul’s advice, marched all night, in the morning appears with his forces descending from the mountain; Gaal, from the gate, descrying the host, Zebul, either to lull him into security, or ridicule his fears, suggests, that what he saw was only the shadow of the mountains, till a nearer approach removed the possibility of deception; he then throws off the marks and insults him for his former bravado.
Note; (1.) An insolent tongue is often put to shame by its own vaunting. (2.) Those who are themselves rebels must not expect fidelity from their associates.
3. Gaal could not now refuse to go out; but he is quickly routed in the field; and, Zebul having recovered the superiority in the city, he and his abettors are that night expelled. May every traitorous design be thus blasted!
4. Abimelech at that time pushed his victory no farther; and the men of Shechem, having expelled the traitor, promise themselves, now that his anger is appeased, that they may securely gather their harvest: but treason is not so lightly passed over; nor is the wrath of a king, and such a king, so ready to subside. Understanding their security, therefore, he marches from Arumah, dividing his forces into three companies; with two, he fell upon the people in the fields; with the other, he seized the city: after he had gotten possession, the havock was indeed dreadful; for he utterly destroyed the city, and sowed it with salt, in vengeance for their rebellion. Note; The wiles of the wicked return upon their own head; and rebellion usually ends in the ruin of the traitors.
5. To complete the destruction of the remainder of the Shechemites, Abimelech besieges the men of the tower of Shechem, who had fortified themselves in the temple of the god Baal-berith, either trusting to the strength of the situation, or to Abimelech’s veneration for that place, whence he first rose to the kingdom; but their refuge, like that of other sinners, proves a refuge of lies. Though he could not carry the place by assault, policy prevails more than the sword; at his command his men follow his example, and, surrounding it with fuel, they set the place on fire, and men, women, and children, to the number of about a thousand, all perish in the flames. Note; (1.) Civil wars are most inhuman; the innocent and the guilty often fall together. (2.) Vain is every covering to hide men from the wrath of God; when his fire shall be stirred up round about the sinner, it will burn, and none can quench it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jdg 9:45 And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt.
Ver. 45. He took the city, and slew the people. ] There was, as at Athens when taken by Sulla, , a merciless massacre, the streets running down with blood. a
And beat down the city, and sowed it with salt.
a Appian.
b Sigon. Naucler.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
he took: Jdg 9:20
beat: Deu 29:23, 1Ki 12:25, 2Ki 3:25, Psa 107:34, *marg. Eze 47:11, Zep 2:9, Jam 2:13
sowed: Salt in small quantities renders land extremely fertile; but too much of it destroys vegetation. Every place, says Pliny, in which salt is found is barren, and produces nothing. Hence the sowing of a place with salt was a custom in different nations to express permanent desolation. Sigonius observes, that when Milan was taken, ad 1162, the walls were razed, and it was sown with salt. And Brantome informs us, that it was an 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 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!
Reciprocal: Jdg 9:56 – God rendered Jdg 9:57 – upon them 1Ki 16:17 – besieged Tirzah 2Ki 2:20 – salt therein Jer 17:6 – a salt
Fuente: The Treasury of Scripture Knowledge
Jdg 9:45. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:45 And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with {o} salt.
(o) That it should be unfruitful and never serve to any use.