Exegetical and Hermeneutical Commentary of Judges 9:57

And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

57. the curse of Jotham ] See Jdg 9:20. The writer has a strong sense that God controls history, and that His control is just, Jdg 9:56.

Fuente: The Cambridge Bible for Schools and Colleges

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 Jud 9:20.

Fuente: John Gill’s Exposition of the Entire Bible

‘ And all the wickedness of the chief men of Shechem, did God requite upon their heads, and on them came the curse of Jotham the son of Jerubbaal.’

“On them”, that is on both Abimelech and the men of Shechem. Thus was the curse of Jotham, Gideon’s representative, fulfilled. Those who had plotted and had their part in the killing of Gideon’s sons now found that their deed had come on their own heads.

It is very significant that from Gideon onwards it is said of all the judges that they died, and the place of their burial is described. But of Abimelech nothing is said about his burial. He was as it were left where he was (Jdg 9:55). He was not considered acceptable.

But what were the lessons of this very full account? One was certainly to show God’s faithfulness to Gideon and His abhorrence of what Abimelech had done to his heirs. But that could have been dealt with in a sentence or two. The fact is that the total lack of mention of the name Yahweh and the fact that God is only mentioned in respect of vengeance, except by Jotham, demonstrates more than this. It demonstrates the total failure of kingship, which now fades out and is not heard of again. God was not in it.

In some ways Gideon had brought what happened on his own head. He had multiplied wives; he had had a concubine, thus producing a son who was not a son, and was outside his direct control and was connected with another city and another class of society and a syncretised religion; he had localised, at first unintentionally, the means of obtaining Yahweh’s guidance; and this that followed was the result. It revealed to Israel something of what kingship involved, and that what that was, God rejected – multiple wives, problems of accession, civil war resulting from discontent with the king, dictatorial attitudes, and the upholding of one man’s honour and position, all resulting from one man’s princedom or kingship. And to us it is a reminder that what a man sows, so shall he also reap.

Fuente: Commentary Series on the Bible by Peter Pett

Jdg 9:57. And all the evil of the men of Shechem, &c. Thus Providence punished him for his wicked cruelty, after chastising the Shechemites for having served as the instrument of his ambition. Let it not be imagined, that all this happened without a special direction of heaven. The sacred historian is express to that purpose. He is silent as to what became of Jotham, Gaal, and Zebul; and, indeed, it is of little importance to know: but it cannot too often be repeated to men, that in heaven there is a God, the avenger of wickedness; that though we may not always without rashness consider temporal afflictions as the punishment of their guilt on whom they fall, yet we should be well assured, that all second causes are in the hand of Providence, and that the exemplary punishment of Abimelech and the Shechemites should make those tremble who are like them.

Fuente: Commentary on the Holy Bible by Thomas Coke

REFLECTIONS

WHILE I beg the Reader to reflect with me on the sad account of human sin and transgression which this chapter affords, I desire him no less to remark, how various the ways the Lord is pleased to adopt, to punish the sins of his people. Sometimes by the scourge of the enemy, and sometimes by the baseness of false friends. Oh! my God, give me to behold, and with humble thankfulness to contemplate, thy mercy in thus adopting any, and every means, thy grace and wisdom see most suited to the end, to call home our rebellious hearts, when at any time, from a fullness of blessings, we depart from thee. Yes, blessed God! do thou mercifully appoint chastisements, of whatever kind, or nature, or degree, the case requires, so that my wandering soul is again allured and brought back to thy fold; and Jesus becomes increasingly precious, from a stronger conviction in my past rebellion, of my need of him. Raise up, gracious Lord, an holy conflict, in the struggles of my poor fallen nature, until, like the men of Shechem, and Abimelech, they mutually destroy one another, so that every thought is brought into captivity to the obedience of Christ. Root out all the brambles and thorns which would propose shelter to my sins; and do thou, blessed Jesus, as the cedar of Lebanon, or the olive tree of Engedi, and the vine of Zion, cover me with thy rich branches, and give me to sit under thy shadow with great delight, that thy fruit may be sweet to my taste.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jdg 9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

Ver. 57. And upon them came the curse. ] The prophetical curse, though it were more than three years after. Subito tollitur qui diu toleratur: et Dei patientia quo diuturnior eo est minacior.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)