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Commentary on Judges 9 verses 1–6
We are here told by what arts Abimelech got into authority, and made himself great. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the name his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he has buried his father nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared no son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel as there was when his father was advanced; but his own ambition must be gratified, and its gratification is all he aims at. Now observe here,
I. How craftily he got his mother's relations into his interests. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last assembly there. If that city would but appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recommend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, Jdg 9:2, Jdg 9:3. He basely suggested that Gideon having left seventy sons, who made a good figure and had a good interest, they were designing to keep the power which their father had in their hands, and by a joint-influence to reign over Israel. "Now," says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person," Jdg 9:2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel (they were of their father's mind, that the Lord should reign over them, and they were not called of him), yet this he insinuates to pave the way to his own pretensions. Note, Those who design ill themselves are commonly most apt to suspect that others design ill. As for himself, he only puts them in mind of his relation to them (verbum sapienti - A word to the wise is sufficient): Remember that I am your bone and your flesh. The plot took wonderfully. The magistrates of Shechem were pleased to think of their city being a royal city and the metropolis of Israel, and therefore they inclined to follow him; for they said, "He is our brother, and his advancement will be our advantage." 2. How he got money from them to bear the charges of his pretensions (Jdg 9:4): They gave him seventy pieces of silver; it is not said what the value of these pieces was; so many shekels are less, and so many talents more, than we can well imagine; therefore it is supposed they were each a pound weight: but they gave this money out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or out of the offerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted. He hired into his service vain and light persons, the scum and scoundrels of the country, men of broken fortunes, giddy heads, and profligate lives; none but such would own him, and they were fittest to serve his purpose. Like leader like followers.
II. How cruelly he got his father's sons out of the way.
1.The first thing he did with the rabble he headed was to kill all his brethren at once, publicly and in cold blood, threescore and ten men, one only escaping, all slain upon one stone. See in this bloody tragedy, (1.) The power of ambition what beasts it will turn men into, how it will break through all the ties of natural affection and natural conscience, and sacrifice that which is most sacred, dear, and valuable, to its designs. Strange that ever it should enter into the heart of a man to be so very barbarous! (2.) The peril of honour and high birth. Their being the sons of so great a man as Gideon exposed them thus and made Abimelech jealous of them. We find just the same number of Ahab's sons slain together at Samaria, Kg2 10:1, Kg2 10:7. The grand seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let none then envy those of high extraction, or complain of their own meanness and obscurity. The lower the safer.
2.Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, Jdg 9:6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest or with their brethren of any other city or tribe, though it was designed that he should reign over Israel, Jdg 9:22. But, (1.) The Shechemites, as if they were the people and wisdom must die with them, did all; they aided and abetted him in the murder of his brethren (Jdg 9:24), and then they made him king. The men of Shechem (that is, the great men, the chief magistrates of the city), and the house of Millo (that is, the common-council, the full house or house of fulness, as the word signifies), those that met in their guildhall (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, Sa2 5:9; Kg2 12:20), these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ought to have done, he being one of their citizens, but to make him king. Pretium sceleris tulit hic diadema - His wickedness was rewarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood? (2.) The rest of the Israelites were so very sottish as to sit by unconcerned. They took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men who with their religion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite's concubine, and yet so wretchedly degenerate are they now as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude (Jdg 8:35): Neither showed they kindness to the house of Jerubbaal.
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SUMMARY
Judges 9:1 immediately introduces Abimelech, the son of Gideon (Jerubbaal), following his father's death. This pivotal verse sets the stage for a dark chapter in Israel's history, marking a stark departure from Gideon's humble refusal of kingship. Abimelech's calculated journey to Shechem to leverage his maternal lineage and "commune" with his relatives reveals an insidious ambition to seize power, foreshadowing a tragic narrative of violence, usurpation, and the corrupting nature of ungodly authority that stands in stark contrast to the period of the Judges.
CONTEXT
Literary Context: Judges 9:1 directly follows the conclusion of Gideon's narrative in Judges 8. Gideon, despite his heroic deliverance of Israel from Midian, had famously refused the people's offer to make him and his sons king, declaring, "The Lord shall rule over you" (Judges 8:23). However, upon Gideon's death, Israel quickly reverted to idolatry, "prostituting themselves to the Baals" and forgetting the Lord their God (Judges 8:33-34). Abimelech, one of Gideon's seventy sons, but notably the son of a concubine from Shechem (Judges 8:31), wastes no time in exploiting this spiritual vacuum and his familial connections. His immediate pursuit of the very kingship his father rejected sets a grim tone for the ensuing narrative of ambition, violence, and divine retribution, highlighting the cyclical nature of apostasy and oppression in the book of Judges.
Historical & Cultural Context: Shechem was a city of immense historical and religious significance in ancient Israel. It was where Abraham first built an altar to the Lord upon entering Canaan (Genesis 12:6-7), where Jacob settled (Genesis 33:18-20), and critically, where Joshua gathered all the tribes of Israel to renew the covenant with the Lord (Joshua 24:1-28). Its strategic location in the central highlands made it a vital political and economic center. Culturally, kinship ties, particularly through the mother's side, were crucial for establishing alliances and securing support. Abimelech's deliberate journey to his mother's family in Shechem underscores his understanding of these social dynamics, leveraging his familial connections to a powerful clan in a significant city to legitimize his illegitimate claim to power. This act was a calculated political maneuver, not a casual visit, aimed at exploiting the existing social structures for personal gain.
Key Themes: This verse powerfully introduces several major themes that permeate the book of Judges and foreshadow broader biblical narratives. Ambition and Usurpation are central, as Abimelech's immediate and aggressive pursuit of kingship stands in stark contrast to Gideon's humble refusal, highlighting the dangers of unchecked human desire for power. The theme of Familial Influence and Loyalty is also prominent, demonstrating how Abimelech skillfully exploits his maternal ties in Shechem to gather support, revealing the complex interplay of kinship and political maneuvering in ancient Israel. Furthermore, this narrative serves as a grim Foreshadowing of Unrighteous Kingship, illustrating the potential for violence, self-interest, and disregard for God's will that would plague Israel's monarchy, particularly when leaders are not divinely appointed or guided. This episode functions as a cautionary tale, demonstrating the chaotic consequences of Israel's spiritual decline and their yearning for a king "like all the nations" (1 Samuel 8:5).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 9:1 is rich with Irony. The name "Abimelech" ("my father is king") stands in stark contrast to his father Gideon's rejection of kingship and his declaration that "The Lord shall rule over you." Furthermore, Gideon's other name, "Jerubbaal" ("let Baal contend"), highlights his defiance of idolatry, making it deeply ironic that his son would seek to establish a corrupt, self-serving rule reminiscent of pagan kingships. The verse also employs Foreshadowing, as Abimelech's immediate and calculated move to seize power prefigures the violent and tragic events that will unfold in the rest of the chapter, serving as a cautionary tale about the dangers of unchecked ambition and human kingship apart from divine appointment. The strategic setting of Shechem, a place of covenant renewal, adds a layer of Symbolism, as Abimelech's actions desecrate its sacred history, further emphasizing the spiritual decay of the period. Finally, there is a clear Contrast between Gideon's humble, divinely-guided leadership and Abimelech's self-serving, violent pursuit of power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:1 serves as a stark theological commentary on the insidious nature of human ambition and the corrupting influence of power when pursued outside of God's divine will. It underscores the profound spiritual decline of Israel following Gideon's death, where the vacuum of leadership is filled not by a divinely appointed judge, but by a self-proclaimed king driven by personal gain. This verse illustrates the tragic consequences of a people who have forgotten the Lord, leading to an environment where ungodly leaders can rise and exploit communal ties for selfish ends. It highlights the biblical truth that true authority and legitimate leadership flow from God, not from human manipulation or inherited status. The narrative immediately contrasts with God's established order, where judges were raised up by divine appointment, not by political maneuvering, serving as a grim prelude to Israel's later demand for an earthly king.
REFLECTION AND APPLICATION
Abimelech's immediate and calculated move to seize power in Judges 9:1 offers a sobering reflection on the human heart's propensity for ambition and self-exaltation. This ancient narrative challenges us to examine our own motives, particularly when seeking influence or leadership within our families, workplaces, or communities. Are we driven by a genuine desire to serve and glorify God, or by a subtle, perhaps even unconscious, yearning for personal recognition, control, or gain? The verse also highlights the powerful, sometimes insidious, role of familial and communal networks. While these connections can be a source of strength and support, Abimelech's story warns against their manipulation for selfish ends. We are called to use our relationships and influence to build up, to foster righteousness, and to promote God's kingdom, rather than to exploit them for personal advancement. Ultimately, Judges 9:1 reminds us that true leadership, in God's eyes, is characterized by humility, service, and submission to divine will, not by the ruthless pursuit of power.
Questions for Reflection
FAQ
Who was Jerubbaal, and why is his name significant here?
Answer: Jerubbaal was another name for Gideon, Abimelech's father. He earned this name, meaning "let Baal contend against him," after he tore down his father's altar to Baal (Judges 6:32). His name is significant in Judges 9:1 because it highlights the profound irony and spiritual decline. Gideon, the one who contended against Baal and refused human kingship, now has a son, Abimelech ("my father is king"), who actively seeks to establish a corrupt, self-serving monarchy, reminiscent of the very pagan systems Gideon fought against. It underscores the stark contrast between the father's devotion to God and the son's ambition.
Why did Abimelech go to Shechem specifically?
Answer: Abimelech went to Shechem because it was his mother's hometown, and her family resided there. His mother was a concubine of Gideon from Shechem (Judges 8:31). In ancient Israelite society, kinship ties, particularly with the maternal family, were strong and provided a basis for political and social support. Shechem itself was also a historically significant city, a place of covenant renewal (Joshua 24:1-28) and a strategic location. Abimelech's choice of Shechem was a calculated political move to leverage his family connections and the city's influence to gain popular support for his bid for power.
What does "communed" imply about Abimelech's intentions?
Answer: The Hebrew word for "communed" ( dâbar ) implies more than just a casual conversation. It suggests a deliberate, strategic, and persuasive discussion. Abimelech was not simply visiting his relatives; he was actively campaigning, presenting his case, and soliciting their support for his plan to become king. This indicates a manipulative and calculated intent to gain power through rhetoric and the exploitation of familial loyalties, setting a sinister tone for the events that follow.
CHRIST-CENTERED FULFILLMENT
Abimelech's self-appointed and violent kingship in Judges 9:1 stands as a stark antithesis to the true and righteous kingship of Jesus Christ. Abimelech, whose name ironically means "my father is king," sought to establish his rule through human ambition, manipulation, and ultimately, bloodshed, contrasting sharply with Gideon's refusal of earthly kingship for the Lord's sovereignty. This failed, human-centric attempt at monarchy foreshadows the dangers of kingship apart from God's anointing, a theme that would plague Israel's history. In profound contrast, Jesus, the true King, did not seize power but emptied Himself, taking on the form of a servant and humbling Himself to death on a cross (Philippians 2:5-8). His kingdom is "not of this world" (John 18:36), established through self-sacrifice and love, not through violence or political maneuvering. While Abimelech was a wolf among the flock, Jesus is the Good Shepherd who lays down His life for His sheep (John 10:11) and the Lamb of God who takes away the sin of the world (John 1:29). Abimelech's reign was short-lived and ended in ignominy, but Christ's kingdom is eternal, righteous, and brings true peace and salvation to all who believe (Luke 1:33).