Judges 9:1

KJV

¶ And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

KJV (with Strong's)

And Abimelech {H40} the son {H1121} of Jerubbaal {H3378} went {H3212} to Shechem {H7927} unto his mother's {H517} brethren {H251}, and communed {H1696} with them, and with all the family {H4940} of the house {H1004} of his mother's {H517} father {H1}, saying {H559},

Complete Jewish Bible

Avimelekh the son of Yeruba'al went to Sh'khem, to his mother's brothers, and spoke with them and with the whole clan of his maternal grandfather. He said,

Berean Standard Bible

Now Abimelech son of Jerubbaal went to his mother’s brothers at Shechem and said to them and to all the clan of his mother,

American Standard Version

And Abimelech the son of Jerubbaal went to Shechem unto his mother’s brethren, and spake with them, and with all the family of the house of his mother’s father, saying,

Commentary

### 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](/judges/8 "Judges 8 - Gideon's Final Victories and Death"). 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](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship")). 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](/judges/8-33 "Judges 8:33-34 - Israel's Apostasy After Gideon")). Abimelech, one of Gideon's seventy sons, but notably the son of a concubine from Shechem ([Judges 8:31](/judges/8-31 "Judges 8:31 - Abimelech's Mother from Shechem")), 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](/genesis/12-6 "Genesis 12:6-7 - Abraham at Shechem")), where Jacob settled ([Genesis 33:18-20](/genesis/33-18 "Genesis 33:18-20 - Jacob Buys Land at Shechem")), and critically, where Joshua gathered all the tribes of Israel to renew the covenant with the Lord ([Joshua 24:1-28](/joshua/24-1 "Joshua 24:1-28 - Covenant Renewal at Shechem")). 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](/1_samuel/8-5 "1 Samuel 8:5 - Israel Demands a King")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Abimelech (Hebrew, _ʼĂḇîymelek'_):** From H40, meaning "father of (the) king." This name carries profound irony in the context of Gideon's explicit refusal of kingship, declaring, "The Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship")). Abimelech's very name, either given by his parents or a self-proclaimed title, stands as a direct contradiction to his father's legacy and God's sovereign rule, foreshadowing his ambition to establish a human kingship contrary to divine will.
* **Jerubbaal (Hebrew, _Yᵉrubbaʻal'_):** From H3378, meaning "Baal will contend." This was Gideon's alternative name, earned when he tore down his father's altar to Baal ([Judges 6:32](/judges/6-32 "Judges 6:32 - Gideon Becomes Jerubbaal")). The mention of Jerubbaal here serves as a powerful reminder of Gideon's anti-idolatrous stance and his commitment to the Lord. The fact that Abimelech, the son of "Let Baal Contend," would seek to establish a reign of terror reminiscent of the very pagan kingships Gideon fought against deepens the tragic irony and highlights the spiritual decline of Israel.
* **Communed (Hebrew, _dâbar'_):** From H1696, a primitive root meaning "to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue." While it can mean simple conversation, in this context, _dâbar_ suggests a deliberate, strategic, and persuasive discussion. Abimelech was not merely visiting; he was campaigning, presenting his case, and soliciting support. This word implies a calculated and manipulative effort to win over his relatives and the people of Shechem to his ambitious agenda, hinting at the destructive nature of his words.

#### Verse Breakdown
* **"And Abimelech the son of Jerubbaal went to Shechem":** This opening clause immediately identifies the protagonist and his lineage, linking him to the recently deceased Gideon. The act of "going to Shechem" is not random but a purposeful, strategic move. Shechem was his mother's hometown and a city with significant historical and religious weight, providing a fertile ground for his political machinations. This journey signifies the start of his calculated bid for power.
* **"unto his mother's brethren, and communed with them":** This highlights Abimelech's cunning use of family connections. In a society where tribal and clan loyalties were paramount, his maternal relatives would feel a strong obligation to support him, especially given his mother's local origins. The term "communed" (as discussed above) indicates a deliberate, persuasive discourse aimed at securing their allegiance and resources for his planned usurpation of power, emphasizing his manipulative approach.
* **"and with all the family of the house of his mother's father, saying":** This phrase further emphasizes the breadth of Abimelech's appeal. He didn't just speak to his immediate uncles but extended his influence to the entire patriarchal family unit of his grandfather, the broader clan. This indicates a widespread, systematic effort to consolidate support from a powerful and influential group within Shechem, setting the stage for the manipulative speech that immediately follows in the subsequent verses.

#### 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.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [1 Samuel 8:7](/1_samuel/8-7 "1 Samuel 8:7 - Israel Rejects God as King")
* [Matthew 20:25-28](/matthew/20-25 "Matthew 20:25-28 - True Leadership is Service")

### 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
* **How does Abimelech's immediate pursuit of power challenge our understanding of true leadership, particularly in contrast to Gideon's earlier refusal of kingship?**
* **In what ways might unchecked ambition manifest in our own lives or communities today, and what are the potential consequences?**
* **How can we discern between leveraging our connections for good and manipulating them for selfish gain, as Abimelech did?**
* **What lessons does Abimelech's story offer regarding the dangers of seeking power apart from divine guidance and the importance of spiritual discernment in leadership?**

### 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](/judges/6-32 "Judges 6:32 - Gideon Destroys Baal's Altar")). 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](/judges/8-31 "Judges 8:31 - Abimelech's Mother from Shechem")). 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](/joshua/24-1 "Joshua 24:1-28 - Covenant Renewal at Shechem")) 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](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility and Exaltation")). His kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")), 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](/john/10-11 "John 10:11 - Jesus the Good Shepherd")) and the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). 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](/luke/1-33 "Luke 1:33 - The Eternal Kingdom of Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 8:31

And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech.

Psalms 83:2

For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

Psalms 83:4

They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance.

Genesis 33:18

And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

1 Kings 12:3

That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,

1 Kings 12:1

¶ And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.

1 Kings 12:20

And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.