Down to Earth But Heavenly Minded

What does Judges Chapter 9 mean?

Abimelech was not like Gideon’s other seventy sons, born to his many wives as he ruled over Israel as judge (Judges 8:29–30). Abimelech was born to Gideon’s concubine in the city of Shechem (Judges 8:31). He craved to inherit his father’s position of authority over Israel. Unfortunately, as a concubine’s child, any of his brothers had a more legitimate claim to Gideon’s legacy.

Abimelech devises a way to overcome this obstacle. He convinces his mother’s family in Shechem to plead with the leaders of that city. Their position is that it would be better to answer to him than be obedient to all of Gideon’s other sons. The leaders agree. They give Abimelech money to carry out his plot, agreeing that he will become their ruler when he does so. Abimelech uses the money to hire rough, immoral men. These paid goons help him slaughter his brothers. Only the youngest, Jotham, escapes by hiding (Judges 9:1–6).

The leaders of Shechem and the people of the region gather at the official town pillar to make Abimelech their king. Jotham, survivor of Abimelech’s massacre, learns of the coronation and interrupts it by calling down to those assembled from the top of Mount Gerizim. From this vantage point, he can be heard without being immediately captured (Judges 9:7).

Jotham delivers a fable that turns into a prophetic curse on both Abimelech and the leaders of the city. In this story, the trees look for a king. This offer is rejected by the olive tree, the fig tree, and the grapevine. All of these are valuable, productive plants—they have no need or desire to seek power over others. So, the trees settle for something inferior: the bramble. This refers to a thin, thorny shrub. At the time, these were a nuisance at best and a fire hazard at worst. The bramble agrees to rule, but only if the other trees genuinely want it as king. If they are being insincere, fire will come out and devour the trees (Judges 9:8–15).

This parable points out that Abimelech is worthless and dangerous. He’s only power-hungry because he has nothing else to offer. The story also sets up a prophetic curse. Jotham concludes by saying that Shechem’s leaders did not act in good faith toward Gideon. Nor are they choosing Abimelech for his merits. Since they are acting in bad faith, Abimelech and Shechem’s leaders will devour each other with fire (Judges 9:16–21).

Abimelech becomes king over Shechem, but the Bible doesn’t say he was Israel’s “king.” Rather, the terminology used here simply indicates he had power, or rule, or influence. His command over Shechem only lasts three years. God sends an evil spirit between Abimelech and Shechem’s leaders. This might refer to a literal demon. However, the same phrasing is also used to imply disagreement and anger. Whether by a supernatural instigator, or simple rivalry, God will work to hold both sides accountable for the murder of Gideon’s sons. This begins with Shechem’s leaders hiring men to ambush Abimelech. This might imply an assassination attempt, but it more likely means a disruption of local trade (Judges 9:22–25).

When that fails, Shechem’s noblemen put their confidence in a man named Gaal. This man’s name carries ironic symbolism. Abimelech’s name means “the king is my father,” but Jotham made a point of saying Abimelech was the son of a concubine servant (Judges 9:18). The name Ga’al ben Ebed literally means “loathing the son of the servant.” This is the puppet Shechem’s leaders choose. In what is likely alcohol-induced arrogance, Gaal swears he would remove Abimelech from the throne by force if he were in charge (Judges 9:26–29).

Zebul is Abimelech’s officer in Shechem. He remains loyal and sends messengers to warn Abimelech of the plot. Zebul’s suggestion is to ambush the city by hiding in the fields outside the gate overnight. Shechem’s eastern gate faces the rising sun, and a field surrounded by hills. In the morning, Zebul maneuvers Gaal to be at the gate. When the attack comes, Gaal struggles to recognize the approaching enemy thanks to the long shadows. Using this surprise, Abimelech and his men attack the city and chase Gaal and the plotters away (Judges 9:30–41).

Abimelech is not content with this outcome. The next day, he and his men kill all the people of the city who come out to work in the fields. Next, they attack the city and slaughter everyone in the lower parts of the town. Then, in an act of brutal cruelty, they burn the stronghold of Shechem with the remaining survivors inside (Judges 9:42–49).

For reasons not made clear, Abimelech and his fighters then move on the town of Thebez. Once again, they trap the city’s population in their stronghold. This time, however, the stronghold is a tall tower. When Abimelech foolishly gets too close, a woman drops an upper millstone on him. These were wheel-shaped rocks weighing around 25 pounds, or 11 kilograms. The impact crushes Abimelech’s skull. He commands his armor-bearer to quickly kill him so that it can’t be said he was killed by a woman. This is futile since future generations will recall exactly how and why Abimelech died (2 Samuel 11:21). Abimelech’s followers show no passion for their mission: as soon as he is dead, they immediately stop fighting and go home (Judges 9:50–55).

With the death of Abimelech and the destruction of Shechem and its leaders, God fulfills the curse of Jotham. This brings a measure of justice to the sad ending of Gideon’s story (Judges 9:56–57).

Chapter Context
Gideon successfully defeated Midianite raiders but declined to become Israel’s official king. His sons, however, were held in high esteem during his remaining years (Judges 8). After Gideon’s death, ambitious men conspire to kill almost all those heirs. This results in a series of bloody events. Eventually, judgment comes on those responsible. Israel fails to learn from the tragedies. Chapter 10 explains further idolatry and sin, before introducing the next major judge, Jephthah, in chapter 11.

Verse by Verse

Verse 1. Now Abimelech the son of Jerubbaal went to Shechem to his mother ‘s relatives and said to them and to the whole clan of his mother ‘s family,

Shechem was an ancient city, even in Gideon’s time. It dated back as far as the time of Abraham. Situated north of Jerusalem, it occupied a strategic place in a valley between Mount Gerizim and Mount Ebal. Archaeologists have discovered a great temple in the ruins of ancient Shechem, which stood for hundreds of years before being destroyed, as described in this chapter.

Judges chapter 9 is a fascinating departure from the pattern of the rest of the book. Most segments of the book of Judges continue after the death of one champion by explaining Israel’s fall and redemption under another judge (Judges 2:11–19). In this case, the text includes a concluding chapter tied to Gideon’s story. In a way, this is a post-script of Gideon’s influence, since he has died by the time this passage begins. The story depicts what became of Gideon’s son by his concubine in the town of Shechem (Judges 8:29–31). Scholars suggest she was a Canaanite, since Shechem was a center of Canaanite worship.

Though many English translations suggest Gideon named this son Abimelech, the wording allows that the name came from the boy’s mother. Gideon’s concubine likely did not come and live with him as his other wives did. She would have been kept apart from the family. Gideon would have come to see her from time to time. This would partly explain why the child would be given a name meaning “the king is my father,” though Gideon was not literally a king (Judges 8:22–23). Further, this separation would likely have meant Abimelech grew up separately from his half-brothers.

Abimelech’s story begins with his visit to see his mother and her extended family in Shechem. He considers them his native people and wants their local leaders to support his plan.

Context Summary
Judges 9:1–5 describes a plot favoring Abimelech, Gideon’s son by a concubine (Judges 8:31). He conspires with leaders of the city of Shechem to slaughter Gideon’s other seventy sons. In exchange, Abimelech is made their leader. Only the youngest of Gideon’s sons survives the massacre.

Verse 2. “Say in the ears of all the leaders of Shechem, ‘Which is better for you, that all seventy of the sons of Jerubbaal rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”

Abimelech (Judges 8:29–31) wants to be king of Shechem and maybe all of Israel. His father Gideon refused to be named the official ruler of the nation (Judges 8:22–23). And yet, it seems he became the unofficial king of Israel. One translation for Abimelech’s name is “the king is my father.” This name might have been chosen by the boy’s mother, a concubine who lived in Shechem. Abimelech is ambitious to take his father’s place, whether or not the crown is official, in any way he can.

To take over immediately means drastic action, so Abimelech’s plan requires violence. Gideon fathered seventy sons. Abimelech was certainly not the oldest of them. Nor was he likely a full-blooded Israelite. To have undisputed possession of a throne, even the throne of the city of Shechem, he would have to eliminate the rest of Gideon’s sons. To rule, Abimelech is willing to murder his own brothers. He wants the rulers of Shechem to give him both permission and assistance, and to name him king once the deed is done.

Abimelech recruited his Shechemite mother and her extended family. They petition the leaders of the city on his behalf. He reminds his relatives that he is one of them; they should be loyal to him. Further, they ought to prefer having a single, local leader instead of serving a large group of distant people: “Is it better to be ruled by the seventy sons of Jerubbaal or just one?”

The name Jerubbaal comes from Gideon’s early experiences in fighting Canaanite idolatry (Judges 6:32). This may have come to be thought of as his Canaanite name, with Gideon as his Jewish name.

Verse 3. And his mother ‘s relatives spoke all these words on his behalf in the ears of all the leaders of Shechem, and their hearts inclined to follow Abimelech, for they said, “He is our brother.”

The leaders of Shechem saw Abimelech as one of their own. This son of Gideon’s concubine was a hometown boy. When Abimelech’s mother and extended family began campaigning for him to be made king instead of being under the continued authority of Gideon’s other seventy sons, Shechem’s leaders did not mind the idea (Judges 9:1–2).

Gideon famously refused to be named the official ruler over all of Israel (Judges 8:22–23). Instead, he insisted the Lord would rule His people directly. Still, the details recorded in these passages suggest Gideon had served as a kind of ruler, in practice. In this case, it seems his sons—all seventy of them—held authority over the land and the people of Shechem. It’s not surprising that Shechem’s leaders preferred answering to only one of Gideon’s sons instead of all of them.

Verse 4. And they gave him seventy pieces of silver out of the house of Baal-berith with which Abimelech hired worthless and reckless fellows, who followed him.

The rulers of the city of Shechem have agreed to support Abimelech. He has offered his efforts to break Shechem out from under Gideon’s sons, in exchange for becoming their sole ruler. The deal has been struck: if Abimelech will wipe out the rest of Gideon’s seventy sons, the leaders of Shechem will make him their king.

To help Abimelech accomplish this, they give him seventy pieces of silver from the house of Baal-berith. The massive temple to Baal-berith was in Shechem. The previous chapter ended with the sad news that the people of Israel had made Baal-berith their god in the place of Yahweh (Judges 8:33). This connection suggests that if officials from this temple made Abimelech king, he may have been considered the ruler of the entire nation.

Abimelech uses the cash to hire low-level criminal muscle. These are not the kind of professional soldiers one might normally associated with “mercenaries.” Rather, Scripture depicts them as “worthless and reckless” fellows. The first word comes from a Hebrew term implying something “empty,” and was often used to mean someone lacking morals or a conscience. The second term means something shallow, thoughtless, or lacking self-control. Combined, the phrase suggests the kind of easily manipulated, overly violent henchmen seen in action movies and television series. Modern English slang might call these men “goons,” “hooligans,” or “gangsters.” Such criminals might be willing to take orders and kill people for money. That’s exactly what Abimelech will use them for.

Verse 5. And he went to his father ‘s house at Ophrah and killed his brothers the sons of Jerubbaal, seventy men, on one stone. But Jotham the youngest son of Jerubbaal was left, for he hid himself.

In a terrible scene, Abimelech (Judges 8:30–31) goes to the home of his father Gideon in the town of Ophrah. To become undisputed heir to Gideon’s authority, Abimelech must eliminate his brothers. He approaches with a gang of hired goons (Judges 9:1–4). With the help of these “worthless and reckless” men, depicted as brutish hooligans, he kills all but one of the seventy sons of Gideon (Judges 8:30).

While the text doesn’t mention it, it’s easy to imagine Abimelech carried resentment toward his father and his brothers. He was the son of a concubine, not a “full” wife. He likely had no hope of enjoying the status of other sons of a renowned man. To dishonor his father with open brutality, so soon after his death, suggests deep anger toward that side of his family. Gideon’s choice to take the Shechemite woman—almost certainly a Canaanite (Deuteronomy 7:3–4)—as his concubine brings destruction to his entire family.

Murdering nearly seventy people is bad enough. Worse, the text says these killings took place “on one stone.” This means the brothers were not merely assassinated but rounded up and publicly executed—possibly even in a ritual style. Some commentators speculate the murders were carried out on an altar dedicated to Baal-berith (Judges 8:33), though this would have been unusual. It’s also possible Abimelech killed the male children of those sons, as well, to remove their claims to leadership.

Only the youngest brother escapes the carnage, hiding from Abimelech’s men. His name is Jotham, but no other details are given. He will live to cast a prophetic shadow over Abimelech’s coronation by the people of Shechem (Judges 9:7).

Verse 6. And all the leaders of Shechem came together, and all Beth-millo, and they went and made Abimelech king, by the oak of the pillar at Shechem.

Abimelech, Gideon’s son by a concubine (Judges 8:31) has carried out a brutal public execution of his brothers. Of the seventy (Judges 8:30), only the youngest brother escaped the slaughter. As far as we know, from the text, this means only Abimelech and Jotham have survived from Gideon’s line. Since Abimelech’s goal was to purge other heirs, it’s possible he also killed Gideon’s grandsons. Either way, this marks the tragic end of a legacy which would have seemed invincible before Abimelech’s brutal betrayal.

The rivals eliminated, city leaders of Shechem keep their word. They appoint Abimelech their king. Leaders and people of Beth-millo gather for the coronation. Beth-millo was likely an area inside Shechem, perhaps near to the temple where the rich and influential lived.

Archaeologists have uncovered a large stone in front of the remains of the temple in Shechem. It is nearly 5 feet, or 150 centimeters, wide and about 16 inches, or 41 centimeters, thick. It has been broken off, but still stands almost as high as it is wide. This may well be the pillar where city business and ceremonies were conducted, including the naming of Abimelech as king over Shechem.

Context Summary
Judges 9:6–21 contains a parable and prophecy spoken by the sole surviving son of Gideon. Jotham was the only one missed in a massacre orchestrated by his half-brother, Abimelech (Judges 9:1–6). During the coronation ceremony making Abimelech a local ruler, Jotham shouts out a curse against Abimelech and Shechem’s leaders. This takes the form of a fable about trees making a bramble bush their king. The prediction intended by Jotham’s declaration is that Shechem’s leaders did not act in integrity, so they and Abimelech will destroy each other. Jotham then flees the area.

Verse 7. When it was told to Jotham, he went and stood on top of Mount Gerizim and cried aloud and said to them, “Listen to me, you leaders of Shechem, that God may listen to you.

To be named king of Shechem, Abimelech committed a series of atrocities. He has killed almost all the other sons of his father Gideon (Judges 8:30). This appears to have been done in something like a ritual execution, one after another (Judges 9:5). This violence missed the youngest brother, though, who successfully hid himself away when Abimelech arrived with his hired goons (Judges 9:1–4). Since Abimelech was eliminating other heirs of Gideon, he may have targeted his nephews—Gideon’s grandsons—as well.

Jotham has learned of Abimelech’s coronation as king over Shechem. He comes out of hiding to deliver what could be described as a prophetic fable. He picks a spot out of reach up on Mount Gerizim; this overlooks the city from the south. Given the right terrain, a steep hillside can project sound some distance away (Matthew 5:1–2). Jotham calls out his speech in a loud voice, knowing he can be heard without being captured.

Aspects of this passage would be at home in Shakespearean dramas or epic movies. This scene revolves around brothers in three different states. Slain brothers—nearly seventy, at least—lay dead: executed by one of their own, to secure his power and position. High above a town, on a mountain, the only survivor of the massacre delivers a prophetic fable. Below, in the city, the people of Shechem are crowning the murderous brother king.

Jotham warns the leaders of Shechem to listen to him if they want God to listen to them. Apparently, Jotham believes the people of Shechem may yet be redeemed. God can forgive them if they don’t give themselves fully to Abimelech. The entire speech which follows is directed to the people; Jotham never bothers to address the murderer of his other brothers. Abimelech’s damnation seems inevitable.

Verse 8. The trees once went out to anoint a king over them, and they said to the olive tree, ‘Reign over us.’

Jotham, the only survivor of a massacre perpetrated by his brother, Abimelech (Judges 9:1–5), is shouting out a poetic story of trees choosing a king. This is accurately described as a fable: a common form of parable or storytelling. These short tales involve creatures from nature, speaking and acting as persons, to deliver a specific moral lesson. This story will also deliver a dire prophecy (Judges 9:20, 57).

Jotham has begun by warning the city’s leaders to listen to him if they want God to ever listen to them (Judges 9:7). The rest of his speech takes the form of a fable and its prophetic explanation. In Jotham’s fable, the trees wanted a king, so they approached the olive tree and asked it to reign over them. The tree will decline, for its own reasons (Judges 9:9).

Verse 9. But the olive tree said to them, ‘Shall I leave my abundance, by which gods and men are honored, and go hold sway over the trees?’

Jotham, the youngest and only survivor of Gideon’s seventy sons (Judges 8:30–31; 9:1–5), is delivering an unscheduled speech. This is being shouted from a perch on Mount Gerizim, overlooking the city of Shechem. The chosen moment is the coronation of Abimelech, the brother who murdered his siblings to secure his throne.

The story began with trees attempting to choose a king. They first asked the olive tree to rule. The olive tree says no: its current role provides something valued by “gods and men.” Ruling over other trees would be less worthy; the olive tree values its current purpose and productivity too much to take on a new role, even one as honorable as king. As far as this fable is concerned, the olive tree is capable and successful enough that it feels no urge to seek power over others.

Olive oil played a vital role in the everyday lives of ancient people in this region. The product of the olive tree was used for cooking, medicine, fuel for lighting, sacred anointings, and all kinds of lubrication. It was endlessly essential and desirable, as were the products of the next two trees in Jotham’s fable. However, the king eventually chosen in the story, is not (Judges 9:15), implying that Shechem has made an extremely poor choice by submitting to Abimelech.

Verse 10. And the trees said to the fig tree, ‘You come and reign over us.’

This verse comes early in a fable, delivered by Jotham, son of Gideon (Judges 9:1–9). He is shouting these words to the leaders of Shechem as they crown his murderous brother, Abimelech, as their king. The greater point of the story is not yet clear—though the reference to choosing a king means it will certainly relate to Shechem’s choice of Abimelech. When the moral of the story finally appears, all who hear it will be troubled (Judges 9:19–20).

As told in the parable so far, the trees attempted to recruit a king. The olive tree refused, preferring a productive, honorable life to ruling over other trees. Now, other trees come to the fig tree and make the same offer: be our ruler. Fig trees were also prized for their fruit, used for a variety of different purposes. As did the olive tree, the fig will decline (Judges 9:11).

Verse 11. But the fig tree said to them, ‘Shall I leave my sweetness and my good fruit and go hold sway over the trees?’

Gideon’s youngest son, Jotham, continues to proclaim his fable from the mountain top (Judges 9:1–7). He speaks to the crowd gathered below for Abimelech’s coronation. This is the same Abimelech who conspired to murder all the sons of Gideon (Judges 8:30), with only Jotham managing to escape.

His story depicts trees looking for a king to reign over them. The olive tree has turned them down. Now the fig tree does so, as well. Fig trees were highly valued in that culture for their fruit, which could be eaten fresh, as well as for the cakes, wine, and sweetener made from it. Olive and fig trees were two essential pillars of the agricultural economy of the day.

The fig tree explains that he doesn’t want to leave behind the important and meaningful work he is already doing: producing sweetness and good fruit. By comparison, he’d rather not rule over other trees. The implication is that because the fig tree is capable of excellent work, it has no desire to take power over others. In fact, becoming a ruler would be a step down.

Verse 12. And the trees said to the vine, ‘You come and reign over us.’

This is part of a fable told by Jotham, the only survivor of his brother’s murderous ambition (Judges 9:1–5). He is shouting this parable from a mountainside, over Abimelech’s coronation in the city of Shechem, below (Judges 9:6–11).

So far, in the story, the trees have failed to find a king of their own. They have been turned down by both the olive tree and the fig tree. Both indicated that their current work was more rewarding and more valuable than being a ruler of other trees. Neither were driven to seek power over others. Now the trees turn to the grape vine. As were olives and figs, grapes were a central product of ancient near eastern agriculture.

As they did with the others, the trees ask the grape vine to become their king; the vine will also refuse (Judges 9:13).

Verse 13. But the vine said to them, ‘Shall I leave my wine that cheers God and men and go hold sway over the trees?’

Jotham, the only surviving sibling of Gideon’s seventy sons, other than the man who killed them, is telling a story (Judges 9:8–12). He is presenting a fable about trees searching for a king to make a larger point to the people of Shechem about the king they are anointing on this day: his murderous brother, Abimelech (Judges 9:1–6).

In the story, the olive and fig trees declined to rule over the others. Their productivity is already valuable, so they have no desire to seek power over others. Likewise, the grape vine decides that the cheer-inducing wine it makes is too important to leave behind to merely serve as king over the trees.

After being rejected by valuable, capable options, the trees in Jotham’s tale turn to something not only useless, but dangerous: the bramble bush. This is a clear attack on Abimelech’s fitness to rule (Judges 9:14).

Verse 14. Then all the trees said to the bramble, ‘You come and reign over us.’

Shouting from a mountain to the town crowning his murderous brother, Abimelech, Jotham continues his fable (Judges 9:6–13). Jotham’s fable has followed the trees as they look for a king. They have been turned down by the olive tree, who refuses to stop producing its abundant and honored oil. They have been rejected by the fig tree who will not leave behind its sweetness and good fruit. Even the grape vine refused to give up the wine business to “hold sway” over the trees. All three are valuable and capable, so they don’t seek power over others.

Since they can’t convince a “good” plant to be king, the trees turn to something wretched: the bramble.

This plant is identified with a Hebrew word that literally means “piercing” or “thorns.” Scholars associate this with a genus known as lycium, which often have thin stems, bothersome thorns, and little useful fruit. In the context of Jotham’s era, these were weeds. Unlike the other trees, the bramble produces nothing good or positive or healthy. It yields only irritating spikes. Modern persons might see such a plant and call it a “thornbush” or “pricker bush;” these plants have more aggressive spikes than the fuzzy irritants on thistles and nettles. They’re also prone to drying out and becoming a fire hazard.

Unlike the other trees, the bramble is not productive or useful, or valuable. It has nothing better to do, so it will say yes to an offer of power over others. Clearly, Jotham is making a point about Abimelech and the terrible mistake being made by Shechem. Here, that message starts to materialize.

Verse 15. And the bramble said to the trees, ‘If in good faith you are anointing me king over you, then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon.’

Jotham’s fable (Judges 9:7–14) has followed an imaginary search committee: trees looking for a king. They have asked the olive tree, the fig tree, and the grapevine to rule over them. All three said no. These plants valued what they were producing too much to stop and command other trees. Since they were capable, productive, and worthwhile, they had no drive to seek power over others. That changes when the trees turn to a different kind of plant: the bramble.

“Brambles” depicted in this passage are plants modern English speakers might call “pricker bushes” or simply “thornbushes.” Middle eastern versions tend to have thin, woody stems producing hard spikes. These were most often considered weeds. Worse, they become a fire hazard. Dead brambles are natural tinder. In the context of this parable, the only thing a bramble can offer is pain and destruction—so it has every reason to be power-hungry and seek dominance over others.

For this reason, the bramble seems surprised by the offer, questioning if the other trees are coming “in good faith,” meaning with sincerity and honesty. The bramble replies with a condition for its leadership. If the other trees anoint it as king “in good faith,” they are welcome to take refuge under its protection. This, itself, is ironic, since a bramble produces almost no shade, does not have strong limbs, and has sharp thorns. If the other trees are not acting with good intent, the bramble promises to send out fire to devour all other trees.

The bramble’s threat mentions the “cedars of Lebanon,” a common metaphor for something strong and valuable. In modern English, an equivalent phrase might be “the mighty oaks.”

Jotham delivers this fable as his murderous brother, Abimelech, is being anointed king (Judges 9:1–6). The takeaway seems simple: a bramble would not make a particularly good king over the trees, even if it was the only one willing to take the job. In fact, that decision carries far more risk than reward. The same applies to Shechem’s choice of Abimelech. Jotham will add that meaning to the story in the following verses.

Verse 16. “Now therefore, if you acted in good faith and integrity when you made Abimelech king, and if you have dealt well with Jerubbaal and his house and have done to him as his deeds deserved —

Jotham stands on top of a mountain overlooking the city of Shechem. Below, Jotham’s only living brother, Abimelech, is being crowned king. Abimelech brutally murdered the rest of their seventy brothers, sons of Gideon, to become the undisputed king of Shechem (Judges 9:1–6). He would have murdered Jotham, as well, if he had not hidden during the slaughter.

From his perch, Jotham has told a fable about trees looking for a king (Judges 9:6–15). Valuable examples like the olive, fig, and grape refused to become king. They were content with productive and honorable lives. The bramble, however, was willing to take power over others since it had no other value. However, the bramble becomes king of the trees with a promise: to burn them if they have not acted with honesty and sincerity towards him.

Jotham now tells the people of Shechem their choice of Abimelech will turn out well if two things are true. Have they acted in good faith and integrity in making Abimelech their king? And have they honored Gideon—called by his alternate name, Jerubbaal (Judges 6:32)—and his family as his honorable deeds deserved? The implication is that Abimelech is like the bramble: an unsuitable, worthless choice liable to only bring disaster.

As he continues, Jotham clarifies that neither of these things are true. The people of Shechem paid for the slaughter of Gideon’s sons, giving money to hire the goons that went with Abimelech. They’ve chosen Abimelech only because he is not one of Gideon’s other sons. Jotham’s prophecy will continue to predict that not all will be well.

Verse 17. for my father fought for you and risked his life and delivered you from the hand of Midian,

Rather than simply telling the people of Shechem that Abimelech would be a worthless, dangerous king, Jotham began with a parable (Judges 9:7–15). Now, he finally says directly what his fable presented in poetry. Jotham doesn’t bother to call out his brother Abimelech for his atrocities (Judges 9:1–6)—Abimelech is treated as one beyond hope of repentance. Rather, Jotham scolds the people of Shechem for participating in the slaughter of all his other brothers.

His father, Gideon, risked his own life to fight the Midianites (Judges 7:19–23) to deliver the people from oppressive annual raids (Judges 6:1–5). These attacks left the country in poverty and ruin. Jotham does not go into detail about how it was the Lord at work through Gideon that accomplished this (Judges 7:2). He simply describes why Gideon’s memory and household should have been honored after his death. Instead, as Jotham will show, the opposite has happened.

The point of Jotham’s speech is that Shechem has “settled” for a dangerous, worthless man as their king, simply because he is not one of Gideon’s other sons. That will come back to haunt them.

Verse 18. and you have risen up against my father ‘s house this day and have killed his sons, seventy men on one stone, and have made Abimelech, the son of his female servant, king over the leaders of Shechem, because he is your relative —

Jotham finally delivers a direct condemnation on the people of Shechem. His brother, Abimelech, is the one who carried out the murders of Gideon’s other sons, but Jotham is holding the people of Shechem responsible. They agreed with Abimelech’s plan and provided money to hire hooligans for the deed (Judges 9:1–6). This resulted in some form of public execution, possibly even a ritual sacrifice.

By funding Abimelech’s murders, the people are guilty of rising against Gideon’s house instead of honoring the hero used by God to deliver them. They are responsible for the slaughter of Gideon’s seventy sons. They have even made Abimelech king over them simply because he is a relative to some of them.

This condemnation ties to the fable which began Jotham’s speech (Judges 9:7–15). That imagery casts Abimelech as a worthless, dangerous choice. In fact, Jotham chooses language here that is deliberately dismissive. He describes Abimelech as “the son of [his father’s] female servant.” Abimelech’s mother was not Gideon’s wife, but a concubine (Judges 8:31). In ancient middle easter culture, especially, this was no small insult. The implication is that Abimelech is “merely” the unwanted son of a servant—making him unworthy of being Shechem’s king. This remark also has an obscure connection to Abimelech’s eventual rival, whose name includes a reference to servanthood (Judges 9:26).

Verse 19. if you then have acted in good faith and integrity with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you.

This is part of an unscheduled speech shouted over the people of Shechem (Judges 9:7). At the coronation of his murderous brother, Abimelech (Judges 9:1–6), Jotham lays out a fable (Judges 9:8–15). The application is given afterwards: that Abimelech is a worthless, dangerous choice who has no legitimate place as a ruler. The people have disrespected Gideon’s memory (Judges 9:16–18) by funding the murder of his sons and selecting a servant’s son as their king.

Jotham lays on sarcasm in this verse. He says the people and Abimelech should be happy with each other, if Shechem has acted with honesty and sincerity. It’s abundantly clear in all Jotham has pointed out that Shechem has not, at all, acted with integrity or good faith in making Abimelech king. They betrayed Jotham’s father, Gideon, instead of honoring the hero used by God to deliver them (Judges 7:19–23) from the Midianites. They used Abimelech to attack their rivals, but don’t sincerely believe he is a worthy king. As paralleled in the fable about the bramble, this means the people should expect mutual destruction (Judges 9:20).

Verse 20. But if not, let fire come out from Abimelech and devour the leaders of Shechem and Beth-millo; and let fire come out from the leaders of Shechem and from Beth-millo and devour Abimelech.”

Jotham brings his proclamation from the mountaintop (Judges 9:7) to an abrupt end. This is a prophecy of destruction for all below: the people of Shechem and the murderous Abimelech, whom they anointed after paying him to kill Gideon’s sons (Judges 9:1–6). This is also described as a curse of vengeance from the sole survivor of Abimelech’s massacre.

The uninvited speech included a fable about trees, who selected the worthless bramble as their king (Judges 9:8–15). The point of Jotham’s tirade is that Shechem has not acted sincerely or honestly. They funded murder, dishonored Gideon, and are anointing someone they know full well is not qualified for the role. In the fable, the bramble promised fire and death if his new subjects were not acting “in good faith.”

Knowing Shechem has not acted “in good faith,” Jotham prophecies fire—meaning destruction and ruin—will come from Abimelech and devour the leaders of Shechem. It will also consume the well-to-do area inside Shechem known as Beth-millo. As well, they will send death and harm back on Abimelech. This curse predicts that the new king and citizens of Shechem will destroy each other. The story that follows shows how true Jotham’s prophecy was (Judges 9:56–57).

Verse 21. And Jotham ran away and fled and went to Beer and lived there, because of Abimelech his brother.

Jotham made his surprise speech at Abimelech’s coronation (Judges 9:7). He has told his fable (Judges 9:8–15) and pronounced his curse upon both Abimelech and the people of Shechem (Judges 9:16–20). He rightly condemns them for the murder of his brothers, for dishonoring Gideon’s legacy, and for their cynical choice of a worthless king (Judges 9:1–6). Now Jotham runs away.

This is not simple cowardice on Jotham’s part. He’s described as the youngest son of Gideon (Judges 9:5), he has no army, and Shechem has shown willingness to engage in open murder. Abimelech would have wanted to kill Jotham for several reasons. The young man has cast a shadow over the beginning of his reign as king of Shechem. Worse, if any other sons of Gideon live, Abimelech’s position as the sole heir of Gideon’s authority is subject to challenge.

Jotham was strategic in choosing the place from which to confront the people of Shechem. From on top of Mount Gerizim, he could simply run in the other direction. His choice of a mountain ledge would have allowed him to shout out his words and escape before being caught. Abimelech may have pursued Jotham, but he escaped to a place identified as “Be’er” and remained there so long as necessary to stay out of Abimelech’s reach. No exact location is known for “Be’er,” but the name refers to a well of water.

Verse 22. Abimelech ruled over Israel three years.

Abimelech came to power by murdering his brothers (Judges 9:1–6). The only survivor of that massacre predicted Abimelech and the people of Shechem would mutually destroy each other (Judges 9:19–20). Abimelech’s name means “the king is my father,” and his superficial claim is that he’s a son of Gideon (Judges 8:30–31).

However, Gideon was never a “king” over Israel (Judges 8:22–23). The text here, as well, does not describe Abimelech in kingly terms. The Hebrew word here is suwr, often translated “ruled,” which leans more towards “commanding.” In contrast, the Bible uses different words for kings and those who legitimately reign. The Bible does not indicate Abimelech was actually “king of Israel,” but that for a time he held sway. He was made king over a group of people, at their request, but that did not make him a real king of Israel.

Even that statement is somewhat surprising. Abimelech was crowned king of the mostly Canaanite city of Shechem. Most commentators suggest Abimelech’s literal control only extended to the area surrounding Shechem. Because he was the sole survivor of Gideon’s line—other than Jotham, in exile (Judges 9:21)—his influence likely extended to all of Israel, but in name only.

The statement also reveals that Abimelech’s power was limited to just a few years. This is not surprising. Abimelech rose to power solely thanks to murderous ambition and the money of Shechem’s leaders. His time in power will be destructive and lead inevitably to ruin.

Context Summary
Judges 9:22–57 describes the brutal fulfillment of Jotham’s curse against his brother, Abimelech, and the leaders of the city of Shechem. God allows the two sides to be split by an evil spirit. First, Shechem’s leaders attempt to kill Abimelech. Then they plot with a man named Gaal to overthrow him. Helped by his officer in the city, Abimelech and his men ambush Gaal and Shechem. They kill all the people and destroy the city. They then move on to the town of Thebez to do the same, but Abimelech is killed. Jotham’s prediction of divine vengeance (Judges 9:19–20) comes true.

Verse 23. And God sent an evil spirit between Abimelech and the leaders of Shechem, and the leaders of Shechem dealt treacherously with Abimelech,

It didn’t take long for Jotham’s prophetic curse to be fulfilled (Judges 9:19–20). He had declared that because the leaders of Shechem acted without integrity, fire would come out from both Abimelech and the leaders of Shechem to devour each other. This imagery ties into Jotham’s fable, which pictured trees choosing the worthless bramble to be king (Judges 9:8–15), despite it having nothing to offer but disaster.

The curse works itself out through the influence of an evil spirit sent by God. Not all references to spirits “between” persons implies a literal demonic presence. That can be the case, but God’s sending of an “evil spirit between” two sides can refer to disagreement, division, hatred, and strife. This is not the only time God uses such methods. He does something similar with King Saul (1 Samuel 16:14). He even allows Jesus to be tempted by the Devil in the wilderness to prove His blamelessness (Matthew 4:1–11). Later, Paul urges the Corinthians to turn an unrepentant sinner in their church over to Satan, so that sinner can be led to repentance and salvation (1 Corinthians 5:4–5). Whether the spirit that plagued Abimelech and Shechem is a being, or an attitude, God has authority over it. His sovereignty includes Satan and demons, and He can make use of even those beings to fulfill His will on earth.

In this case, God’s will is to hold Abimelech and the leaders of Shechem responsible for their heinous acts (Judges 9:24). That includes the murder of Gideon’s seventy sons (Judges 9:1–6). Judgment will come as the wicked persons turn on each other. After three years, tensions lead to a break between Abimelech and the leaders who put him in that position over Shechem. In some form or another, the leaders of Shechem betray their appointed ruler. They revolt against his control and betray him.

Verse 24. that the violence done to the seventy sons of Jerubbaal might come, and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.

This verse shows God’s motive in clear terms: He is repaying both Abimelech and the leaders of Shechem for the slaughter of Gideon’s sons (Judges 9:1–6). Abimelech and his hired goons were the ones to kill the sons of Jerubbaal (Judges 6:32), but the leaders of Shechem arranged for that to happen. They paid for the hoodlums who helped Abimelech, and accepted his demand to become their ruler.

The blood of the sons of God’s deliverer (Judges 6:11–12; 8:33–34) was on the hands of Abimelech and his subjects. Both would be made to pay by the Lord Himself.

The prior verse indicated God sent “an evil spirit” between Abimelech and the leaders of Shechem. This is not the only time Scripture mentions the Lord using this technique (1 Samuel 16:14). The terminology here might refer to a literal demon, or more likely, an attitude of hatred and anger. Either way, God drives these evildoers to destroy each other, in judgment against their sin.

Verse 25. And the leaders of Shechem put men in ambush against him on the mountaintops, and they robbed all who passed by them along that way. And it was told to Abimelech.

When it was convenient, the leaders of Shechem paid to help Abimelech kill his brothers (Judges 9:1–6). That let them gain control—or so it seemed—over the only son of Gideon not dead or in hiding. After only a few years, a divisive and hateful relationship has emerged. The same men who installed Abimelech as ruler now want to do him harm.

To accomplish this, they devise a scheme. The ambush described here might have begun as an assassination plot. This may have been thwarted if Abimelech spent most of his time in Arumah (Judges 9:41), instead. Either as a second plan, or part of the main plot, these ambushes are used to rob people traveling near the city.

Shechem was ideally located on a trade route, bringing business through the gates in the form of merchants and goods. Abimelech would likely have benefitted from this trade through taxes and tariffs. If word got out that merchants coming in and out of Shechem were being robbed by bandits, those wishing to do business would find other places to conduct it. Anyone with goods or money would have quickly learned to avoid Shechem, directly depriving King Abimelech of his income.

More treachery will follow, leading to terrible bloodshed (Judges 9:45).

Verse 26. And Gaal the son of Ebed moved into Shechem with his relatives, and the leaders of Shechem put confidence in him.

The leaders of Shechem supported Abimelech in his quest to become their king (Judges 9:1–6). They helped him kill all but one of Gideon’s other sons so no one could challenge his status as heir to Gideon’s influence. But God turned the leaders of Shechem and Abimelech against each other (Judges 9:22–24). The ones who made Abimelech ruler are living in rebellion against him. That begins by causing civil disruption: arranging bandits to plague the trade routes in and out of Shechem (Judges 9:25).

Betrayal becomes tangible when Shechem’s elders accept a new leader to stand for them and against Abimelech. Gaal, son of Ebed, moves into Shechem with his relatives. Some scholars suggest the term “brothers,” in this case, means Gaal’s fellow scoundrels, as well as his family. He may have been moving back home, while others think of him and his family as settling in Shechem after living elsewhere. In any case, Gaal soon gains the confidence of the apparently fickle city leaders and noblemen. They recruit him to their side in the conflict with their king Abimelech.

More noteworthy is the poetic nature of this new rival’s name: the words in Ga’al bēn ‘Ebed literally mean “loathing,” “son of” and “servant.” Abimelech’s name means “the king is my father.” However, when Jotham delivered his condemnation (Judges 9:7), he made a point of calling Abimelech the son of a servant (Judges 9:18). At least in a poetic sense, Gaal’s name can be interpreted as “loathing the son of the servant.”

Verse 27. And they went out into the field and gathered the grapes from their vineyards and trod them and held a festival; and they went into the house of their god and ate and drank and reviled Abimelech.

Some commentators suggest this event was an annual harvest festival for wine grapes. Others believe this is a celebration for the arrival of Gaal and his relatives at Shechem (Judges 9:22–26). In either case, it begins with the harvest and processing of the grapes into wine. The nobles of the town bring food and drink inside the temple to Baal-berith (Judges 8:33), which may be the same god as the El-berith mentioned later (Judges 9:46). Shechem contained a famous temple dedicated to this false god to whom Israel had sworn allegiance.

Eventually, drinking turned to complaining about the town’s appointed leader, the now-hated Abimelech. In their conflict with Abimelech, the town leaders succeed in provoking a rivalry. Gaal—likely drunk and uninhibited—challenges Abimelech and threatens his position as their leader (Judges 9:28).

Verse 28.And Gaal the son of Ebed said, “Who is Abimelech, and who are we of Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him?

Gaal and his relatives have moved into Shechem, possibly returning to their home city (Judges 9:22–25). The leaders of Shechem recruited Gaal in the conflict with Abimelech, the city’s appointed commander (Judges 9:1–6). After a day of partying and drinking, Gaal joins in bitter protest speeches against the king. His role is somewhat ironic because of his name. The name Ga’al bēn ‘Ebed can be interpreted as “hating the son of the servant,” which parallels the way Abimelech was dismissed during his coronation: as merely the child of a concubine (Judges 9:18–19).

The criticism Gaal makes is that Abimelech is not a true Shechemite. He asks why the people of Shechem should serve the son of Jerubbaal, meaning Gideon (Judges 6:32). After all, Gideon never lived in Shechem. Gideon was an Israelite and an outsider. Apparently, Abimelech’s officer Zebul was also an outsider of some kind. It’s possible that most of the people of Shechem were non-Israelite Canaanites.

It’s true that Abimelech’s mother lived in Shechem (Judges 8:31). He may even have grown up in the city. For the sake of this argument, Gaal insists Abimelech’s father is what really matters. The people of Shechem clearly wanted to be rid of Gideon’s influence (Judges 9:2–3). In challenge, Gaal asks why any son of Gideon has the right to tell sons of Hamor—Shechem’s patriarch (Judges 33:19)—what to do?

Verse 29. Would that this people were under my hand! Then I would remove Abimelech. I would say to Abimelech, ‘Increase your army, and come out.’”

Gaal is merely the next immoral man being manipulated by the leaders of Shechem (Judges 9:1–6; 22–26). He is making a passionate speech about Abimelech, the appointed ruler of Shechem. He has been drinking with lords and noblemen of the city who already agree with his view. Gaal has said that no son of Gideon—at all (Judges 8:31)— should be ruling over the sons of Shechem’s founder Hamor (Judges 33:19). Gideon was an outsider, so why is the son of an outsider their leader (Judges 9:28)?

It’s likely Gaal is speaking with the kind of bravery that only alcohol can provide (Judges 9:27). So, it’s not surprising he reveals his own ambition. If only he were the king of Shechem, he would make some much-needed changes. For starters, he would challenge Abimelech to battle, defeat him and his army, and remove him from the throne. As a boast, Gaal declares he would tell Abimelech to build an even bigger army and then come out to fight him.

This may be drunken talk goaded on by the leaders of Shechem, but Abimelech will treat the challenge with deadly seriousness (Judges 9:34).

Verse 30. When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

The city of Shechem has been the site of a long day of partying. This ended with a feast and drinking inside the temple to Baal-berith (Judges 9:26–27). There, a man named Gaal declared he would defeat King Abimelech in battle if the people of the city were under his control. In fact, he said he would remove Abimelech from power (Judges 9:28–29).

What might otherwise be wine-induced babble is part of a political scheme (Judges 9:22–25). Gaal was speaking in front of leaders of the town, who already hated Abimelech and were openly rebelling against him. Scripture is not explicit as to whether this was only clumsy, drunken talk to gain their favor, or if Gaal fully intended his words as a legitimate challenge to the authority of the appointed king of Shechem (Judges 9:1–6).

As it happens, Gaal’s motives don’t matter. His words are interpreted as open defiance by Zebul, Abimelech’s officer and governor of the city. Zebul is furious, and he intends to help Abimelech answer the challenge with force.

Verse 31. And he sent messengers to Abimelech secretly, saying, “Behold, Gaal the son of Ebed and his relatives have come to Shechem, and they are stirring up the city against you.

Zebul is the governor over Shechem. This implies that Abimelech’s duties as lord of the surrounding region regularly took him away from the city. Or, possibly, that he simply preferred to let someone else handle day-to-day decisions. Zebul was probably not from Shechem originally, since Abimelech’s rising rival, Gaal, pointed to him as evidence of Abimelech’s outsider status (Judges 9:26–30).

Either directly or through word of mouth, Zebul has heard Gaal’s boasts. Possibly made brave by too much wine, Gaal has claimed he would remove Abimelech by force, if given control of Shechem. Zebul is furious, taking Gaal’s words as a deadly threat. He wastes no time in sending a messenger to let Abimelech know about this challenge.

Zebul tells Abimelech that Gaal and his relatives are stirring up the city against him. It’s not clear if Abimelech already knew this (Judges 9:25) or if this was his first warning. Whether he knew it or not, the leaders of the city were already standing against Abimelech’s authority. Gaal isn’t needed other than to put a public face to this rebellion. Zebul believes Abimelech must act before it’s too late.

Verse 32. Now therefore, go by night, you and the people who are with you, and set an ambush in the field.

Zebul, the governor of Shechem (Judges 9:30–31), has sent a messenger to Abimelech, lord of the region (Judges 9:1–6). His message contains a warning and a plan. A man named Gaal and his relatives are openly inciting rebellion against Abimelech’s rule. In fact, Gaal has claimed he wants to rule the people and would remove Abimelech by force. Zebul does not believe this to be an empty threat (Judges 9:22–29).

Along with the warning comes a strategy to defeat the challenger. Zebul suggests an ambush outside the city gates under the cover of darkness. Archaeologists uncovering the remains of Shechem found the main gate on the east side of the city. This looked out over a plain with hills to the northeast and southeast. Zebul wants Abimelech’s fighters to be waiting in that field when the sun rises. This will allow them to attack with the sunrise directly at their backs, partially blinding the city’s defenders.

Verse 33. Then in the morning, as soon as the sun is up, rise early and rush upon the city. And when he and the people who are with him come out against you, you may do to them as your hand finds to do.”

Abimelech’s authority as lord over Shechem and the region (Judges 9:1–6) has been challenged by the same leaders who appointed him (Judges 9:22–25). Their latest tool is a newcomer: a man named Gaal has openly bragged to the city leaders, that if he were in charge, he would remove Abimelech from power by force (Judges 9:26–29).

When this happens, Abimelech is away from the city. His officer Zebul hears all about it. He takes the threat with deadly seriousness and sends a messenger to warn Abimelech of a potential uprising. He also sends Abimelech a plan to quickly overcome the challenger (Judges 9:30–32).

Zebul wants Abimelech and his men to hide in the field outside the city’s eastern gate by the cover of darkness. When the sun comes up it will shine directly into the eyes of anyone trying to defend the gate from an eastern attack. Abimelech and his men can rush the city to defeat Gaal and whomever else is with him at the gate. This is even more strategic in that the plain outside the gate is surrounded by hills. These would create strategic shadows even as the sun rose—giving even more cover to those charging the city. Zebul will take special advantage of this obscured view (Judges 9:36).

Verse 34. So Abimelech and all the men who were with him rose up by night and set an ambush against Shechem in four companies.

Abimelech is away from the city over which he rules (Judges 9:1–6). Zebul, his governor, has become aware of a threat. A man named Gaal and his relatives are stirring up an open rebellion against Abimelech’s rule. Gaal has even bragged that he would remove Abimelech from office by force (Judges 9:26–29).

Furious, Zebul sent a messenger to Abimelech with a strategic plan. Abimelech acted on this wise strategy (Judges 9:30–33). Under cover of darkness, he and his men hid in the hills surrounding the field outside the city’s eastern gate. If they attack at dawn, they will be hidden in shadow until they reach the field. Even then, with the sun at their backs, the city’s defenders will be blinded by the rising sun. Abimelech’s men are also divided into four different companies, so they can attack the gate from four different positions.

Verse 35. And Gaal the son of Ebed went out and stood in the entrance of the gate of the city, and Abimelech and the people who were with him rose from the ambush.

The moment of the ambush has come. Gaal threatened to unseat Abimelech from his position over Shechem and the region (Judges 9:26–29). Zebul, Abimelech’s officer in the city, has warned Abimelech and devised a plan for Abimelech to ambush Gaal and take the city (Judges 9:30–34).

When the attack comes, Gaal and Zebul are standing at the city’s eastern gate at sunrise. Gaal is clearly unaware that Zebul is not loyal to him. Nor is he prepared for what is about to happen. As the sun rises, Abimelech and his four companies of men charge the city. Based on archaeology from the site of Shechem, they likely approached the gates in the shadow of the nearby hills as the sun rose. That would place the rising sun directly in the eyes of those at the gates. As the following verse shows, Gaal does not immediately understand what he’s seeing. Zebul will further delay Gaal’s understanding by taking advantage of the poor view (Judges 9:36).

Verse 36. And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the mountaintops!” And Zebul said to him, “You mistake the shadow of the mountains for men.”

Zebul is Abimelech’s officer over the city of Shechem (Judges 9:1–6; 30). And yet, apparently Zebul was cautious about openly expressing his loyalty to Abimelech. The same noblemen who appointed Abimelech no longer want him as their lord (Judges 9:22–25). Instead, they have embraced Gaal, who has openly bragged he would remove Abimelech from power if given the chance (Judges 9:26–29).

Gaal and Zebul stand at the city’s eastern gate at sunrise. Zebul has arranged for Abimelech to ambush Gaal and take the city by force (Judges 9:30–33). Gaal has no idea what’s coming. As the rising sun hits his eyes, it creates deep shadows over the forested hills to the north and south. It is from these shadows that Abimelech and his four companies are charging the city.

Gaal points out movement to Zebul and says it looks like people are coming down the city from the nearby mountaintops. Zebul dismisses it as a trick of the eyes. He lies, telling Gaal it is only the shadows of the mountains. Zebul will reveal the truth, however, as soon as Abimelech’s men are too close to be stopped (Judges 9:37–39).

Verse 37. Gaal spoke again and said, “Look, people are coming down from the center of the land, and one company is coming from the direction of the Diviners ‘ Oak.”

Abimelech’s right-hand man in the city of Shechem, Zebul, has arranged an ambush for the man who would take the throne (Judges 9:30–33). He has planned for this moment, sending secret word to Abimelech to position his men in the fields outside the city under the cover of darkness. Using the eastern gate, they can hide in the shadows of dawn, attacking at sunrise. Somehow, Zebul arranged for Gaal and others to be at the city’s eastern gate. Gaal is clearly unaware that Zebul is against him. He has pointed out what he sees—or thinks he sees—by saying that people are coming down from the mountains. Zebul’s initial response to that is a lie, dismissing it as a trick of the light (Judges 9:34–36).

Quickly, though, Gaal insists that people are coming down from the central hill, most likely meaning the one due east. He then spots another company, approaching from the direction of “The Diviners’ Oak.” This location likely wasn’t used for divination at that time and was probably just a well-known landmark.

Verse 38. Then Zebul said to him, “Where is your mouth now, you who said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out now and fight with them.”

Only when his planned ambush is complete does Zebul reveal his allegiance to King Abimelech. So far, he apparently had Gaal convinced he was loyal to the noblemen of the city of Shechem. They thought he supported their plan to replace Abimelech with Gaal (Judges 9:22–27). Instead, Zebul has orchestrated a raid that takes advantage of the local terrain and the rising sun (Judges 9:30–35). When the attack first came, Gaal thought he saw troops approaching. Zebul told him it was a trick of the light, only for Gaal to again insist he saw an approaching enemy (Judges 9:36–37).

Now, with Abimelech’s forces almost on top of the city, Zebul taunts Gaal with the truth. He asks about Gaal’s boasting, arrogant talk of taking over by force (Judges 9:28–29). Gaal went to far as to say he’d dare Abimelech to raise an even larger army and then come fight; now Abimelech is there, in person, and ready for battle. Zebul’s sarcasm pointedly refers to Gaal’s mouth—a snide remark about his “big talk.”

Even if Gaal wanted to take back his words, it’s too late. Abimelech and his four companies of soldiers are bearing down, so Zebul forces Gaal to stand behind his words: these are the very men you mocked. Go out and fight them! To his credit, Gaal will not back down, though he will suffer defeat (Judges 9:39–41).

Verse 39. And Gaal went out at the head of the leaders of Shechem and fought with Abimelech.

Zebul’s plan has now come to life. When Zebul heard that Gaal had told the city’s leaders that he would remove Abimelech by force if given the chance, he took the threat seriously (Judges 9:28–29). It may have been a drunken boast, but Zebul took no chances. He sent a messenger to Abimelech to ambush that city at sunrise to meet Gaal’s threat head-on (Judges 9:30–34).

Gaal had no warning the attack was coming. He stood with Zebul looking to the east at sunrise only to realize several companies of soldiers were approaching from the hills. At first, Zebul stalled Gaal by telling him he was seeing things (Judges 9:35–36). Finally, Zebul taunted Gaal to back up his “big talk” by meeting Abimelech by force. Gaal does not back down. He leads the city’s leaders and their fighters out to do battle with Abimelech and his forces. The very same leaders who put Abimelech in power (Judges 9:1–6) are now attempting to remove him from that position (Judges 9:22–23).

Verse 40. And Abimelech chased him, and he fled before him. And many fell wounded, up to the entrance of the gate.

This is the anticlimactic explanation of the battle set up over the last several verses (Judges 9:30–39). When the fight happens, it is not much of a fight. Gaal’s bold words to the leaders of Shechem against Abimelech (Judges 9:28–29) have led them to do battle with Abimelech and his forces. The leaders who initially put Abimelech in power (Judges 9:1–6) no longer want him to rule (Judges 9:22–25). They are in open rebellion against him, led by outspoken Gaal (Judges 9:26).

Despite Gaal’s bravado and the rebellion of Shechem’s leaders, Abimelech and his men are too powerful for them. Gaal sees which way things will go with the battle, so he runs for his life and escapes. Others are not so fortunate. Many of the leaders of the city fall near the city’s eastern gate. The Hebrew root word describing those who fell is, most often translated as “kill, slay, pierced, or profaned.” It’s possible Abimelech made a point of maiming city leaders instead of killing them. It’s also possible this comment includes both those wounded and killed outright, as when the term “casualties” is used in modern English.

Regardless of such details, Abimelech has defeated his former patrons. He will more thoroughly punish the rest of the city on the following day (Judges 9:42–45).

Verse 41. And Abimelech lived at Arumah, and Zebul drove out Gaal and his relatives, so that they could not dwell at Shechem.

Perhaps the conflict between Abimelech and the leaders of Shechem caused him to move his headquarters outside the city (Judges 9:22–25). It’s also possible his absence from Shechem may have aggravated their disapproval. In either case, it is clear Abimelech and his men are not living in Shechem currently. After routing the rebellion of the city’s leaders and Gaal (Judges 9:26–29; 39–40) Abimelech returns to nearby Arumah for the night.

Zebul, Abimelech’s officer in Shechem, does not allow Gaal and his relatives to return to the city after being chased off by Abimelech. He drives them all out of town for good. Their initial arrival in Shechem might have been a return to their old hometown. Regardless, Zebul doesn’t want them in his city any longer. As it happens, that might have worked out very well for Gaal and his friends. Very soon, nobody will live in Shechem (Judges 9:45).

Verse 42. On the following day, the people went out into the field, and Abimelech was told.

Abimelech is still angry with Shechem. The city was disloyal to his appointed rule (Judges 9:22–25). On the previous day, he defeated a rebellion by the city’s leaders and a man named Gaal (Judges 9:26–29; 39–40). Many of the leaders were wounded and likely lost their positions of power in the city.

As far as Scripture has recorded so far, the common citizens of Shechem were not involved in the rebellion against Abimelech. They did not participate in the battle of the previous day. They seem to assume Abimelech was content to run Gaal out of town and punish the city’s leaders. So, they go out to work the fields as on any other day. Their intent seems only to accomplish their regular work. When Abimelech is told this, he sees an opportunity to punish the entire population of Shechem for not standing with him.

Verse 43. He took his people and divided them into three companies and set an ambush in the fields. And he looked and saw the people coming out of the city. So he rose against them and killed them.

Abimelech is not content with simply defeating the leaders of Shechem in their rebellion (Judges 9:38–41). He wants to punish the entire population for not standing with him against the city’s leadership.

Following the battle of the day before, the people make their way out into the fields outside the city walls. They seem intent on carrying out their regular duties: caring for crops or other necessary work. There’s no explicit mention that any of the regular citizens were directly involved in the rebellion against Abimelech the day before. They are clearly unconcerned about their safety as they leave the city.

When Abimelech hears the people are returning to life as usual, he decides to kill them all. He divides his fighting men into three companies. As he did the day before, he sets an ambush in the hills near the fields (Judges 9:32–34). When the people emerge from of the gates of Shechem, he triggers his plan for a massacre.

Verse 44. Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city, while the two companies rushed upon all who were in the field and killed them.

This verse describes Abimelech’s strategy to kill the people of Shechem who came out of the city into the fields. These are the regular citizens of Shechem. Perhaps they have come out to tend crops or to do other work. There’s no indication any of these people were involved in the rebellion against Abimelech (Judges 9:22–25; 38–41). He seems intent on destroying everyone and everything in the city out of anger, or retribution, or perhaps pure spite.

Abimelech has set up three companies of his men, hidden in the fields, to ambush the people who come out of the city gates (Judges 9:42–43). They wait until all the people have reached the fields, then Abimelech’s company rushes to the gate. Positioned there, they can block any escape back into the city. While they guard the entrance, the other two companies carry out the grim task of killing every citizen in the fields. These civilian field workers would have been completely defenseless against Abimelech’s men.

This is not enough for Abimelech, however. He will now turn his wrath on the rest of the city (Judges 9:45).

Verse 45. And Abimelech fought against the city all that day. He captured the city and killed the people who were in it, and he razed the city and sowed it with salt.

Abimelech wants to end Shechem and everything in it once and for all. The leaders of the city made him their ruler. They had even helped hire murderers to assist Abimelech in executing his brothers, making him the undisputed heir of Gideon’s authority (Judges 9:1–6). It didn’t take long for conflict to arise between the two sides, however (Judges 9:22–25). Shechem’s leaders wanted him dead and gone. Yet Abimelech had routed them and their puppet leader in battle (Judges 9:38–41). Unsatisfied, Abimelech then ambushed and killed the people of the city who came out to work the fields the next day (Judges 9:42–44).

Even that level of slaughter is not enough for Abimelech. Nor is his goal to force the survivors to serve him or be exiled from their home. Instead, once the field workers are dead, he takes his forces into the city and wreaks havoc. During a day of fierce fighting, he soon captures the city. No prisoners are taken: Abimelech and his men simply murder everyone. They tear down all the buildings in the lower part of the city, leaving the upper area around the temple for later.

In a final act of spite and symbolism, Abimelech “sows” the city with salt. Contaminating fields with massive quantities of salt was a tactic used in ancient times. This was meant to ruin the land’s ability to support crops. Eventually, the salted soil would recover, but not before bringing ruin to anyone depending on it for food. Salt was also used as a symbol of agreements and covenants. Scattering salt in and around Shechem may have been a symbolic act to declare that this city would never rise again. Whatever Abimelech does is effective: the city will be empty and barren for almost two hundred years, rebuilt during the time of Jeroboam (1 Kings 12:25).

In the immediate aftermath of the attack, at least one temple remains standing. This is perhaps attached to the defensive tower of Shechem. This will not last long, either (Judges 9:46–49).

Verse 46. When all the leaders of the Tower of Shechem heard of it, they entered the stronghold of the house of El-berith.

Abimelech is systematically destroying the city of Shechem and its people. The leaders of the city, the ones who put him in office as king (Judges 9:1–6), rebelled against him (Judges 9:22–25). They aligned themselves with a man named Gaal and planned to remove Abimelech from the throne by force (Judges 9:26–29).

Instead, at the advice of an officer of the city, Abimelech ambushed Gaal and the city’s leaders, chasing them off or eliminating them completely (Judges 9:30–41). The next day, he and his men killed all the citizens who came out to the fields to work (Judges 9:42–44). Then they captured the lower part of the city, killed the people, tore down the buildings, and even salted the ground (Judges 9:45).

All that remains after these atrocities is the upper part of the city. This is the location of the tower of Shechem and a temple to El-berith. Scholars disagree whether El-berith and Baal-berith are different names for the same deity (Judges 8:33; 9:4). It’s possible El-berith was a version of the God of Israel, and that both were worshiped at this time even by the people of Israel. The tower and the large temple appear to be a single integrated structure.

Most of the leaders of Shechem have already been disposed of. Those responsible for the tower remain, along with hundreds of other men and women. They know Abimelech has destroyed the rest of the city. They know he is coming for them. So, they enter the temple stronghold to escape Abimelech’s wrath.

Archaeologists have uncovered the ruins of what was likely this temple on the acropolis at Shechem. It was roughly square, approximately 100 feet, or 30 meters, on each side. This was an exceptionally large structure in that era. More importantly to those hiding inside, it included some kind of “stronghold,” possibly an underground area like a modern-day bunker. The Hebrew word describing this location is also used in connection with “cisterns,” meaning underground water stores.

The people hoped Abimelech could not find a way inside. As it happens, he won’t need to (Judges 9:47–49).

Verse 47. Abimelech was told that all the leaders of the Tower of Shechem were gathered together.

In bloody revenge, Abimelech is destroying the city and people of Shechem. The city leaders had turned against him and plotted to overthrow him (Judges 9:22–25). Abimelech defeated those leaders in battle (Judges 9:38–41). Not content to leave it at that, Abimelech has declared total war. In English, his tactics are sometimes called “scorched-earth,” meaning the goal is to obliterate people, buildings, and agriculture alike. Abimelech and his men destroyed everything and everyone except for the defensive tower and the temple to El-berith (Judges 9:42–46). The leaders of the tower have locked themselves into the temple, a structure that had stood for hundreds of years.

These last leaders of Shechem have taken refuge in the “stronghold” of the temple, along with the rest of the survivors. This likely means some kind of underground cave or room that could be secured against an attacker. About a thousand people, are in this stronghold, but Abimelech has a plan to finish them all (Judges 9:48–49).

Verse 48. And Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an axe in his hand and cut down a bundle of brushwood and took it up and laid it on his shoulder. And he said to the men who were with him, “What you have seen me do, hurry and do as I have done.”

The city of Shechem is surrounded by nearby mountains, many of which have played a significant role in Abimelech’s story (Judges 9:6–7). Mount Zalmon is unknown to modern scholars, but it was apparently well forested.

Intent on destroying who and what remains in Shechem (Judges 9:22–25; 39–41), Abimelech takes an ax and leads his men to Zalmon. He does not explain anything. Instead, he just shows his followers what to do. He cuts down as much brushwood as he can carry on his shoulder and tells those with him to quickly do the same. He is in a hurry to be done with Shechem once and for all.

While Abimelech is cutting brush, his enemies are huddled in a temple, believing they are safe (Judges 9:46–47). The Hebrew terminology used here implies they are in a kind of underground bunker: a “stronghold.” Abimelech brings wood, rather than more soldiers, and proves this location is not invincible (Judges 9:49).

Verse 49. So every one of the people cut down his bundle and following Abimelech put it against the stronghold, and they set the stronghold on fire over them, so that all the people of the Tower of Shechem also died, about 1,000 men and women.

This is a terrible scene to imagine: a thousand people trapped fire deliberately set by a vengeful ruler. As horrific as this is, Abimelech’s actions should not come as a surprise. He killed all but one of his seventy brothers to claim Gideon’s authority and gain control of Shechem (Judges 9:16). Then he attacked civilians in the fields near Shechem when their leaders rebelled against him (Judges 9:22–25; 42–45). As he slaughters the remaining leaders of the city (Judges 9:46–47), he once again demonstrates willingness to kill as many people as necessary to hold power.

Those allied with Abimelech gathered brushwood from Mount Zalmon (Judges 9:48) and return to the temple. This was dedicated to the god El-berith. This might have been another name for Baal-berith (Judges 8:33; 9:4), or a version of the God of Israel, also worshiped by the people of the region. The temple and tower fortress seem to be part of a single structure.

Scholars and archaeologists indicate this temple’s walls were incredibly thick. The leaders hiding from Abimelech, however, appear to be in an inner series of rooms. The Hebrew word translated as “stronghold” in this passage is unusual (Judges 9:46; 1 Samuel 13:6). It apparently means an underground cave or room; the word can be translated as a “cellar” or “pit.” It can also refer to a “tomb,” which is gruesomely appropriate in this case.

An underground bunker in the ancient world might be difficult to breach, but it was not impervious to heat, smoke, and flames. Abimelech orders the wood stacked over the stronghold in the temple and set on fire.

This fate is even more horrific since it’s a fulfillment of prophecy. Earlier, Gideon’s other surviving son, Jotham, delivered a fable from atop a nearby mountain (Judges 9:7). This was shouted out during Abimelech’s coronation. In the fable, Abimelech is compared to a thorn bush made king over the other trees. The bramble accepts the job with a warning: if the others are not acting in good faith, he will issue fire and consume them all (Judges 9:15). That prophetic curse has now been fulfilled. The “bramble” that is Abimelech brought flaming death to disloyal Shechem.

Verse 50. Then Abimelech went to Thebez and encamped against Thebez and captured it.

Abimelech has laid waste to the city of Shechem and all its people (Judges 9:44–45). He has burned the temple, killing a thousand men and women hiding inside (Judges 9:46–49). In doing so, he has fulfilled the first part of the curse of his brother Jotham after the murder of Gideon’s seventy other sons (Judges 9:1–6; 15).

Scripture does not indicate exactly why Abimelech chooses to move against Thebez. Perhaps he wants to expand his territory. Possibly, Abimelech did not directly control this town. Or, the people there were also in rebellion against his rule (Judges 9:22–25). Abimelech and his men capture the city. They breach the outer walls in some way. As did the survivors in Shechem, the people will take refuge in a structure of last defense.

Scholars believe the town of Thebez to be modern-day Tubas. It is a short distance northeast of Shechem.

Verse 51. But there was a strong tower within the city, and all the men and women and all the leaders of the city fled to it and shut themselves in, and they went up to the roof of the tower.

Shechem has been defeated and utterly destroyed, along with the pagan-worshipping leaders of that city. In His justice, God has used Abimelech to bring down these evil rulers (Judges 9:15; 46–49). Abimelech is now attempting to wipe out the population of another town, Thebez. Scholars believe this town was northeast of Shechem. Abimelech and his men have already captured the city. They control everything except for a tower. The people of the city have fled into this refuge.

Towers in this era were often made of stone and could be several stories tall. These were a common defensive choice during this period. Towers were used both for spotting approaching enemies and as a last stronghold if the city was breached. The tower in Thebez is not like the “stronghold” in Shechem. That area was likely underground, and part of a temple complex. This is more of a traditional fortress-type building. This apparently had a flat roof where people could mount a defense. That’s a critical part of what happens next (Judges 9:52–53).

Verse 52. And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire.

Abimelech is attempting to defeat the people of a town called Thebez and take control of their city. He and his men have successfully breached the gates and walls. They control every part of the town except for the tower (Judges 9:50–51). Thebez is said to have an especially strong tower with a flat roof. The people of the city have fled into the tower, barricaded themselves inside, and have gathered on the roof.

It’s not clear if Abimelech’s plan is meant to duplicate what he did in Shechem: to burn his enemies alive (Judges 9:48–49). Since this is likely a stone tower, with a wooden door, he may simply be trying to burn the door and gain access. If so, Abimelech and his men will have to fight their way up the tower from the inside once they gain access.

Of course, one advantage of defensive towers is high ground. The top level of these structures might be several stories high. To attack, an enemy must come within range of weapons that can be thrown down from above. Abimelech attempts to get close enough to burn the door. That will bring him within the range of enemy attack.

Verse 53. And a certain woman threw an upper millstone on Abimelech ‘s head and crushed his skull.

The people of Thebez are trapped inside the city’s fortress tower, a building likely made of stone. Abimelech and his men have taken the rest of the city, but they will have to defeat the tower to overtake the town (Judges 9:50–52). The tactic Abimelech chooses here is to burn down the tower’s door, which would have been made of wood. Perhaps he hopes to then gain access to the tower and fight his way to the top with his men and kill the city’s population. This easier said than done, since the people on the roof of the tower can fire arrows and throw objects at those who get close.

In this era, milling grain involved the use of two stones. These were often made from dense, heavy basalt rock. The grain would be placed on the lower millstone, which was stationary and weighed as much as a person. The upper millstone was usually shaped like a wheel about 12 inches, or 30 centimeters, wide. These could vary in weight, but this one was probably about 25 pounds, or 11 kilograms.

It’s possible the people of Thebez were throwing random objects from the tower anytime an enemy came within range. A woman of Thebez either fled with her upper millstone, or more likely, found one there on the roof. Scripture does not say whether she was specifically aiming for Abimelech. Apparently, it was noticeably clear that she was the one who threw the stone. Perhaps she shouted something as she threw, or Abimelech had seen her looking over the edge.

In any case, this woman delivered the deciding blow of the battle. Her position on the roof probably meant she was a few stories above the ground—and she drops a solid stone wheel right onto Abimelech’s head. The blow is not immediately fatal, but his skull is crushed. He knows he’s going to die, and his dreadful vanity can’t handle the idea that a woman delivered the deadly strike (Judges 4:21–23). He asks to be put down by a man (Judges 9:54), though this won’t change anything. King David will later refer to this moment (2 Samuel 11:21), specifically noting that the woman was the one who struck the crucial blow.

Verse 54.Then he called quickly to the young man his armor-bearer and said to him, “Draw your sword and kill me, lest they say of me, ‘A woman killed him.’” And his young man thrust him through, and he died.

Abimelech and his men have been trying to conquer the city of Thebez. They have captured every part of the town except for the city’s strong tower, which would have been a stone structure and possibly several stories tall. There, the people have barricaded themselves and gathered on the tower’s roof. They seem to have been throwing things down toward Abimelech and his men any time they come within range of the tower’s walls. One woman has an upper millstone: a tool used for grinding. These looked like wheels and could weigh around 25 pounds, or 11 kilograms. In some way, her use of the stone is obvious enough that even when he’s struck, Abimelech knows what has happened. That impact crushes Abimelech’s skull.

Abimelech knows he will quickly die. Yet he does not want his legacy to end with the words “a woman killed him.” This would have been considered a humiliating death for a man or a king during this era. The idea was that only weak men could be killed by women or children. If one must die, he hopes to die by the hand of a worthy opponent. Sisera, killed by Jael, suffered this fate (Judges 4:21–23). The kings captured by Gideon sought the honor of being killed by a worthy man (Judges 8:20–21).

Striving to avoid shame, Abimelech orders his armor-bearer to kill him. The armor-bearer obeys and thrusts Abimelech through, either with a sword or spear, killing him before he can die of his head wound. Obviously, Abimelech’s command is too little and too late. God’s Word records the full story. Centuries later, it will be remembered that he was brought to death by a woman (2 Samuel 11:21). God used this anonymous person to accomplish His plan to bring Abimelech’s own sins back to him (Judges 9:56).

Verse 55. And when the men of Israel saw that Abimelech was dead, everyone departed to his home.

The writer of Judges adds a surprising detail in this verse. Abimelech is dead: his skull crushed by a millstone thrown from a tower and finished off by his own armor-bearer (Judges 9:50–54). The reign of this murderous, power-crazed son of Gideon and a concubine has ended (Judges 8:31; 9:1–6). With nobody left to take orders from or fight for, Abimelech’s followers leave the people of Thebez alone and return to their homes.

Here, it is revealed that Abimelech’s men were Israelites. Shechem was a largely Canaanite city, and the leaders of Shechem who put Abimelech in place were likely Canaanites. The city was a center of worship to the Canaanite god El-berith, also perhaps known as Baal-berith (Judges 8:33; 9:4). To this point, a reader might naturally assume Abimelech’s men were also largely Canaanites.

Instead, we see that Abimelech had earned the following of Israelite men. That’s not entirely surprising; he was a son of Gideon. He had also come to Thebez as an act of war against Israel’s traditional enemies. Those Israelites who longed for a king to rule over them may have seen Abimelech as their best chance to accomplish that. Yet God had no intention of allowing Israel to have a king just yet (Judges 8:22–23). The Lord also fulfilled Jotham’s curse against Abimelech and the leaders of Shechem (Judges 9:8–20). Abimelech’s reign was doomed from the start, no matter who followed him.

Verse 56. Thus God returned the evil of Abimelech, which he committed against his father in killing his seventy brothers.

The writer of Judges has spoken much of God in the telling of Abimelech’s story. The main participants on all sides likely worshiped the false gods of the Canaanites. Now, the writer reminds the reader that this bloody incident is squarely in the middle of a wider story: that of God and His relationship with His people, Israel (Judges 2:11–19).

Abimelech was done in by a millstone tossed from a tower by a woman, before being run through by his own armor-bearer (Judges 9:52–54). This verse points out that neither the woman nor Abimelech’s servant were ultimately responsible for his death. God brought this evil on Abimelech to repay the evil Abimelech committed against his father Gideon: killing nearly seventy of his brothers (Judges 9:1–6). The fact that few years had passed since that abomination did not mean God had forgotten it (Judges 9:22). In the end, God fulfilled Jotham’s curse against Abimelech (Judges 9:7, 19–20) to bring justice to the murderer.

Gideon’s triumphant and terrible story ends with the death of a son presumptuously named “the king is my father” (Judges 8:31).

Verse 57. And God also made all the evil of the men of Shechem return on their heads, and upon them came the curse of Jotham the son of Jerubbaal.

God’s justice always prevails. In the case of Abimelech, God did not allow the murder of Gideon’s sons to stand unavenged (Judges 9:1–6). He used an embarrassingly simple means—a woman with a simple stone tool—to crush the skull of the power-hungry murderer. At the same time, God also used Abimelech to bring justice on the men of Shechem who put Abimelech in power in the first place. Those influential Shechemites gave Abimelech silver to hire the criminals who helped kill Gideon’s sons.

The sole survivor of that massacre, Gideon’s son Jotham, pronounced the curse that eventually came true. Abimelech’s fire would devour those men (Judges 9:20). Abimelech killed the last of the people of Shechem and their leaders by setting fire to the safehouse in which they were hiding (Judges 9:49). Here, again, Scripture is clear: the vicious act by Abimelech was the very work of God in fulfilment of Jotham’s curse. Abimelech served God’s purpose, as did those who killed him.

End of Judges 9

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