Judges 9:2

Jdg 9:2 Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh.

Ver. 2. Whether is better for yon.] Heb., What is good? The public good is usually pretended to private interest. He taketh it for granted that they would have a king, because they offered that dignity to his father: who, not so wise as he should have been, Abimelech thinks, refused it. He cunningly insinuateth also, that all Gideon’s sons affected domination over them; for so ill minded men muse as they use, and measure others by themselves; and would divide the kingdom amongst them, which would cause great stirs in the state.

Remember also that I am your bone and your flesh.] And will therefore favour you, and promote you. Thus he singeth a song of utile in their ears, which he knew would take with them. Machiavel was not now in rerum natura: but the devil was as great a master then as afterwards.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of your kindred by my mother’s side.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Whether is better for you, either that all the sons of Jerubbaal, . . . or that one reign over you--a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Whether is better for you, either that all the sons] This was a powerful argument: Whether will you have seventy tyrants or only one! For, as he had no right to the government, and God alone was king at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) All the men of Shechem.—Rather, the lords (Baali) of Shechem. These seem to be the same as “the men” (anoshi), or “lords (Baali) of the tower of Shechem,” in Jdg_9:46; Jdg_9:49. It is by no means impossible that the Canaanites may have still held possession of the fortress, though the Israelites were nominally predominant in the town. At any rate, this particular title of “lords,” as applied to the chief people of a town, seems to have been Canaanite rather than Hebrew: the “lords” of Jericho (Jos_24:11), the “lords” of Gibeah (Jdg_21:5), of Keilah (1Sa_23:11). The term is applied also to the Hittite Uriah (2Sa_11:20). What is clear is that, as in so many other towns of Palestine at this epoch (see Jdg_1:32, &c), there was a mixed population living side by side in a sort of armed neutrality, though with a mutual dislike, which might at any time break out in tumults. The Israelites held much the same position in many towns as the Normans among the English during the years after the conquest. The Israelites had the upper hand, but they were fewer in numbers, and might easily be overborne at any particular point. It must be borne in mind also that Abimelech, as a Shechemite, would more easily win the adherence of the proud and jealous Ephraimites, who disliked the hegemony (see on Jdg_8:1, and comp. 2Sa_20:1, 1Ki_12:16) which Manasseh had acquired from the victories of Gideon. The plans of Abimelech were deep-laid. In counsel no less than in courage—though both were so grievously misdirected—he shows himself his father’s son.

That all the sons of Jerubbaal . . . reign over you.—It seems to have been the merest calumny to suggest that they ever dreamt of making their father’s influence hereditary in this sense. Gideon had expressly repudiated all wish and claim to exercise “rule” (meshol, Jdg_8:23) of this kind. The remark of Abimelech is quite in the ancient spirit—

οὐκ άγαθὸν πολυκοίρανίη, εἶς κοιρανὸς ε̄̌στω.

(Comp. Eur. Suppl. 410.)

Your bone and your flesh.—The same phrase is found in Gen_2:23; Gen_29:14; 2Sa_5:1; 2Sa_19:12. He was akin to both the elements of the population: to the Ephraimites, from the place of his birth, or at any rate of his mother’s residence; and to the Canaanites (as the whole narrative implies), from her blood. The plea was “like that of our Henry II., the first Norman son of a Saxon mother” (Stanley).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. the men of Shechem] lit. possessors (plur. of ba‘al) i.e. citizens of S.; so throughout this chap., cf. Jdg_20:5, 1Sa_23:11 f. etc.

all the sons of Jerubbaal] Evidently Gideon had exercised some kind of authority in Ophrah and its neighbourhood which his sons claimed to inherit; see on Jdg_8:23. But we need not think of 70 men literally ‘ruling’; Abimelech wanted to put the case in the worst light possible. If his mother had been a ṣadâḳa wife (cf. Jdg_8:31), the children would have belonged to her clan and not the father’s; this would make the appeal to ‘bone and flesh’ all the stronger, cf. Gen_29:14, 2Sa_5:1; 2Sa_19:12 f.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Speak, I pray you, in the ears of all the men of Shechem,.... Which, though the Targum calls the inhabitants of the place, Ben Melech better interprets it the lords of Shechem, as the phrase will bear to be rendered; for it is more likely he would have this first whispered and suggested to the principal men of the city, before the common people were acquainted with it, and indeed in order to use their influence with them:

whether is better for you, either that all the sons of Jerubbaal, which are seventy persons, reign over you, or that one reign over you? intimating thereby, that though Gideon his father had refused the regal government when offered him, it was but reasonable that his sons, or some one of them, should be tried, whether it would be acceptable to them; nay, he would insinuate, that the sons of Gideon, who were seventy in number, were either contending with one another about it, or contriving to divide the government among them, and therefore desired it might be moved to consideration, whether it would not be more eligible to fix upon some one person to be their ruler, than to be under the government of seventy; or, in other words, whether it was not better to have one king than seventy kings; but in reality there was no necessity for any consultation about this matter, the sons of judges never succeeded their fathers in government; nor does it appear that any of Gideon's sons had any thought about it, nor any desire to be made kings, as appears from Jotham's parable; and this was only a wicked insinuation of this man's, with an ambitious view of getting the kingdom to himself, as follows:

remember also that I am your bone and your flesh; was of the same tribe and city with them, born among them, his mother always living with them, and he having now many near relations by his mother's side that dwelt there; and therefore while they had this affair of government under consideration, he would have them think of him to be their king, which would be to their honour, and to their advantage, to have one so nearly related to them on the throne, from whom they might expect many favours.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The men of Shechem - literally, “the masters.” Compare Jos 24:11; 1Sa 23:11-12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Men, particularly to those who have the greatest influence. Hebrew Bahalim. (Menochius) --- The argumentation of Abimelech tended to prove that monarchy was the most perfect and eligible form of government, and that it would be hard upon the people, and greatly weaken the state, if seventy princes were to be supported in al the dignity of kings. But it was easy to discern the fallacy of his reasons. The dignity of judge was not hereditary, and it does not appear that the sons of Gedeon claimed it. If it had belonged to his family, the eldest would have been entitled to it, or any of the children, in preference to this son of the servant, ver. 18. He was, indeed, born at Sichem; but the others were by no means strangers: (Calmet) and what right had the men of this town to give a ruler to Israel? (Haydock) --- Flesh, an usual expression in Scripture to denote kindred, ver. 3., Genesis ii. 23., and 2 Kings xix. 13. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He supposeth that

the sons of Jerubbaal would take that government which their father modestly refused, and that the multitude of his sons would occasion horrible divisions, and confusions, and contests about the sovereign power; all which they might avoid by choosing him king; and so they might enjoy the monarchy which they had long and oft desired.

Your bone and your flesh; your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. All the men of Shechem — Literally, all the lords of Shechem, that is, all the prominent citizens, whether Israelitish or Canaanitish. Comp. Jdg_9:28. Abimelech’s usurpation was shrewdly planned and most skillfully executed. His address to the citizens of his native place was well adapted to win their hearts. The name of Jerubbaal, the Baal-fighter, was alone calculated to rouse the animosity of the Shechemites, who were devoted to the worship of Baal, and had a house erected to his honour. Jdg_9:4. Then, the notion of being ruled by seventy kings instead of one would be anything but agreeable; and though there may have been no evidence that the seventy sons of Jerubbaal aspired to reign, it might have been thought wise to provide against such a contingency. But what most swayed their minds was Abimelech’s significant reminder, I am your bone and your flesh. His mother’s family stood high in Shechem, and her son seemed, therefore, to be a brother of them all.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All the sons,... which are threescore and ten persons. Mark the evils of polygamy producing family discord, extinguishing natural affection, causing civil strife, multiplying pretenders, and producing an ignoble and contemptible herd of helpless princes.

Vers. 2, 3. Unrighteous claims of kindred.

A great force in the arrangements and promotions of human life. The unrighteousness of it often felt when it cannot be explained. As much to be deprecated in the endeavour to secure the ordinary advantages of life as in the competition for its great prizes and honours. Let us look closely at this plea, "He is our brother.

I IT IS THE EXAGGERATION AND PROSTITUTION OF A NATURAL AND PROPER AFFECTION. Of the true claims of "our brother" how much might be said! A basis for moral obligations, and rights, and duties seldom fairly acknowledged. But to the desirable things of the world and "out in the open" there are many claimants whose title has to be weighed. The fond mother, desirous of such things for her son, may be asked, "Why your son, and not another"s?

II IT IGNORES AND TRAMPLES UPON GENERAL INTERESTS FOR THE SAKE OF INDIVIDUAL ADVANCEMENT. Next to the absolute appointment by God, and often indicative of it, is the greatest good of the greatest number." The king or other public officer is for the people, not vice versa. Although absolute right may be sometimes waived because of general advantage, when both are wanting the claim is weak.

III THE TRUE TITLE-DEEDS TO ADVANCEMENT ARE NOT RECOGNISED OR APPEALED TO. Divine appointment; unique capacity; desire for the good of others rather than the advantage of self; service rather than office; duty than right. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Reign - He supposed they would take that government which their father refused; and that the multitude of his sons would occasion divisions, and confusions, which they might avoid by chusing him king; and so they might enjoy the monarchy which they had long desired. Your bone and flesh - Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.