Judges 9:20

Translation
King James Version
But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.
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KJV (with Strong's)
But if not, let fire H784 come out H3318 from Abimelech H40, and devour H398 the men H1167 of Shechem H7927, and the house H1004 of Millo H4407 H1037; and let fire H784 come out H3318 from the men H1167 of Shechem H7927, and from the house H1004 of Millo H4407 H1037, and devour H398 Abimelech H40.
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Complete Jewish Bible
But if not, let fire come out from Avimelekh and burn up the men of Sh'khem and Beit-Millo; and let fire come out from the men of Sh'khem and Beit-Millo and burn up Avimelekh!"
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Berean Standard Bible
But if not, may fire come from Abimelech and consume the leaders of Shechem and Beth-millo, and may fire come from the leaders of Shechem and Beth-millo and consume Abimelech.”
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American Standard Version
but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.
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World English Bible Messianic
but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.”
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Geneva Bible (1599)
But if not, let a fire come out from Abimelech, and consume the men of Shechem and the house of Millo: also let a fire come foorth from the men of Shechem, and from the house of Millo, and consume Abimelech.
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Young's Literal Translation
and if not--fire cometh out from Abimelech and devoureth the masters of Shechem and the house of Millo, and fire cometh out from the masters of Shechem and from the house of Millo, and devoureth Abimelech.'
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See also
Judges 9:15Judges 9:56Judges 9:572 Chronicles 20:222 Chronicles 20:23Judges 7:22Judges 9:23
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In the KJVVerse 6,775 of 31,102

Study This Verse

SUMMARY

Judges 9:20 presents Jotham's potent prophetic curse, declaring a reciprocal and destructive "fire" that will consume both Abimelech and the men of Shechem, along with the house of Millo. This dire pronouncement serves as the inevitable consequence of their treacherous alliance: Abimelech's murderous ascent to power, marked by the slaughter of his seventy half-brothers, and Shechem's complicity in rejecting Gideon's legitimate lineage for a ruthless, self-appointed king. The verse vividly foretells that the very violence and betrayal they initiated would ultimately turn back upon and consume both parties, powerfully illustrating the self-destructive nature of sin and unholy partnerships.

CONTEXT

  • Literary Context: Judges 9:20 delivers the climactic curse from Jotham, the sole surviving son of Gideon, immediately following his profound parable of the trees. Spoken from the vantage point of Mount Gerizim to the people of Shechem, this parable served as a scathing allegorical indictment of their decision to anoint Abimelech, a "bramble," as king after he brutally murdered seventy of his half-brothers on one stone (Judges 9:5). Jotham's words in verse 20 transition from a symbolic warning to a direct, unvarnished prophetic judgment, predicting the mutual destruction of Abimelech and his Shechemite allies. This prophecy acts as a pivotal moment in the narrative, setting the grim stage for the unfolding civil strife and divine retribution that finds its precise and devastating fulfillment later in the chapter (Judges 9:45-57). The verse thus functions as a crucial narrative hinge, linking the initial act of treachery to its inevitable, destructive outcome.
  • Historical & Cultural Context: The book of Judges chronicles a turbulent period in Israel's history, characterized by a profound lack of central leadership and a pervasive moral decline, famously summarized by the phrase, "everyone did what was right in his own eyes" (Judges 21:25). Abimelech's attempt to establish a monarchy was an illegitimate power grab, starkly contrasting with Gideon's earlier, righteous refusal of kingship, affirming that "the Lord will rule over you" (Judges 8:22-23). Shechem was an ancient and historically significant city, a place where Abraham built an altar (Genesis 12:6-7), where Jacob settled (Genesis 33:18-20), and notably, a site of covenant renewal under Joshua (Joshua 24:1) and a Levitical city of refuge (Joshua 20:7). Its alliance with Abimelech, a man defined by violence and treachery, represented a profound spiritual and moral degradation. The "house of Millo" likely refers to the citadel or fortified stronghold within Shechem, a key defensive structure that would become a focal point of the ensuing conflict. This period vividly illustrates the perilous consequences of human ambition unchecked by divine guidance and the inherent instability of alliances forged through wickedness and deceit.
  • Key Themes: Judges 9:20 powerfully articulates several foundational themes prevalent throughout the book of Judges and the broader biblical narrative. Firstly, it underscores the theme of Divine Retribution and the Consequences of Sin, demonstrating with chilling clarity that actions rooted in violence, betrayal, and self-interest inevitably lead to destructive outcomes. The "fire" described is not merely human conflict but a manifestation of divine judgment, where the very agents of sin become the instruments of their own downfall. This reflects the principle that "whatever one sows, that will he also reap" (Galatians 6:7). Secondly, the verse highlights the Illegitimacy of Human Kingship apart from Divine Appointment, contrasting Abimelech's tyrannical rule with God's intended leadership for Israel, which was to be rooted in justice and faithfulness. Thirdly, it exemplifies the Destructive Nature of Treachery and Betrayal, showing how alliances built on convenience and wickedness are inherently unstable and prone to implosion, as seen in the subsequent conflict between Abimelech and Shechem. Finally, Jotham's curse serves as a stark Prophetic Warning, emphasizing the certainty of God's justice and the fulfillment of His declared judgments, even when delivered through human lips, reinforcing the biblical truth that God is not mocked.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fire (Hebrew, 'êsh', H784): In biblical contexts, H784 "fire" frequently symbolizes divine judgment, consuming wrath, purification, or destruction. Here, it is explicitly linked to destruction, representing the violent and consuming nature of the conflict that would erupt. The double invocation of "fire" emphasizes the reciprocal and all-encompassing nature of the predicted devastation, suggesting a conflagration of mutual annihilation where both parties are consumed by the very forces they unleashed.
  • Come out (Hebrew, yâtsâʼ', H3318): H3318 "to go (causatively, bring) out" signifies an emergence or emanation. In this verse, the "fire" is personified as "coming out" from Abimelech and then from Shechem, indicating an active, originating force of destruction. It suggests that the destructive power is not external but originates from within the parties themselves, a consequence of their own actions and choices. This verb highlights the internal generation of their mutual downfall.
  • Devour (Hebrew, ʼâkal', H398): H398 "to eat (literally or figuratively)" signifies to consume or destroy completely. When used in the context of fire, it denotes utter destruction, leaving nothing behind. The repetition of "devour" underscores the totality of the predicted ruin, indicating that neither Abimelech nor the men of Shechem and Millo would escape the consequences of their actions. It implies a complete and irreversible end, a final consumption of their wicked alliance.

Verse Breakdown

  • "But if not, let fire come out from Abimelech": This clause directly follows Jotham's conditional statement in Judges 9:19. It implies that if the men of Shechem had not acted with integrity and loyalty towards Gideon and his house, then the curse would be activated. The "fire" is depicted as originating from Abimelech, signifying that he, the "bramble" king, would be the initial agent of destruction against those who elevated him, turning his tyrannical power against his own supporters.
  • "and devour the men of Shechem, and the house of Millo": This specifies the first target of Abimelech's destructive "fire." The men of Shechem, who had actively supported and crowned him, along with their fortified stronghold, the house of Millo, would be consumed by the very power they helped to establish. This highlights the profound irony and self-destructive nature of their unholy alliance, where the instrument of their gain becomes the instrument of their ruin.
  • "and let fire come out from the men of Shechem, and from the house of Millo": This introduces the reciprocal element of the curse, emphasizing the mutual nature of the impending doom. The "fire" of destruction would not be unidirectional; it would also emanate from those who were initially targeted, indicating their retaliation and active role in the ensuing conflict. This signifies that the Shechemites would turn against Abimelech, becoming agents of his destruction.
  • "and devour Abimelech": This completes the cycle of mutual destruction, predicting that the very people Abimelech sought to rule, and who initially supported his illegitimate claim, would ultimately be the instruments of his demise. The prophecy foretells a complete and reciprocal annihilation, a fitting and just end for an alliance founded on bloodshed, treachery, and self-interest.

Literary Devices

Jotham's curse in Judges 9:20 employs several powerful literary devices to convey its message of impending doom and divine judgment. The most prominent is Repetition, with the phrase "let fire come out from... and devour..." appearing twice. This structural repetition, first with Abimelech as the source against Shechem, and then with Shechem as the source against Abimelech, powerfully emphasizes the reciprocal and self-consuming nature of the judgment. Symbolism is central, as "fire" represents not just literal conflagration but also divine judgment, destructive conflict, and consuming wrath. The use of Personification allows "fire" to "come out from" individuals and structures, giving an active, almost sentient quality to the destructive force, underscoring its inevitable and purposeful nature. Furthermore, the verse exhibits a clear form of Chiasm in its structure (A-B-B'-A'), where the sequence of destruction is Abimelech to Shechem, followed by Shechem to Abimelech. This chiastic arrangement perfectly illustrates the mutual destruction that is the core of the prophecy, highlighting the cyclical and self-inflicted nature of their downfall.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 9:20 stands as a stark testament to the biblical principle of divine justice and the inevitable consequences of sin. It illustrates the concept that those who sow violence and treachery will reap destruction, often through the very means they employed. This is not merely human retribution but a profound demonstration of God's moral order, where wickedness ultimately consumes itself. The "fire" of judgment, though seemingly ignited by human agents, is ultimately under God's sovereign control, ensuring that justice prevails and that the unrighteous cannot escape the consequences of their actions. The passage reminds us that alliances built on unrighteousness and self-interest are inherently unstable and destined for collapse, serving as a cautionary tale against compromising integrity for power or gain. It reinforces the truth that God's justice is not mocked, and His moral universe ensures that evil ultimately devours itself.

  • Galatians 6:7: "Do not be deceived: God is not mocked, for whatever one sows, that will he also reap."
  • Proverbs 26:27: "Whoever digs a pit will fall into it, and a stone will come back on him who starts it rolling."
  • Psalm 7:15-16: "He makes a pit, digging it out, and falls into the hole that he has made. His mischief returns upon his own head, and on his own skull his violence descends."

REFLECTION AND APPLICATION

Jotham's curse in Judges 9:20 offers a sobering reflection on the nature of human relationships and the profound consequences of moral compromise. It challenges us to critically examine the foundations upon which our own alliances, whether personal, professional, or communal, are built. Are they rooted in truth, integrity, and genuine mutual respect, or are they opportunistic, driven by self-interest, manipulation, or a willingness to overlook injustice for perceived gain? The "fire" of mutual destruction serves as a powerful and enduring metaphor for the corrosive effects of sin within any relationship or system. When individuals or groups use each other for unrighteous ends, the very tools of their treachery become the instruments of their undoing. This passage urges us to seek righteousness and peace in all our dealings, understanding that true stability, flourishing, and lasting well-being come from living in alignment with God's immutable principles, not from wielding power through violence or deceit. It is a profound call to discernment, to avoid becoming entangled in "bramble" alliances that may promise short-term advantage but inevitably lead to long-term ruin and self-destruction.

Questions for Reflection

  • What "fires" of conflict or destruction have I observed ignited by unholy alliances or self-serving actions in my own life, community, or the broader world?
  • How does Jotham's prophecy deepen my understanding of divine justice and the certainty of consequences, especially when it appears that the wicked prosper for a time?
  • In what areas of my life might I be tempted to form "bramble" alliances, prioritizing convenience, personal gain, or perceived security over integrity and righteousness?
  • How can I actively work to build and foster relationships and communities that are founded on truth, justice, genuine love, and selfless care, rather than on manipulation, exploitation, or self-interest?

FAQ

What was Jotham's prophecy about?

Answer: Jotham's prophecy in Judges 9:20 was a direct and severe curse foretelling the mutual destruction of Abimelech and the men of Shechem, including the house of Millo. It predicted that the "fire" of conflict, symbolizing both divine judgment and destructive violence, would emanate from Abimelech to consume Shechem, and then reciprocally from Shechem to consume Abimelech. This was pronounced as the inevitable consequence of their unholy alliance: Abimelech's brutal murder of his seventy half-brothers to seize power (Judges 9:5) and Shechem's complicity in anointing him as their illegitimate and tyrannical king.

How was this prophecy fulfilled?

Answer: Jotham's prophecy was fulfilled with grim precision, unfolding over three years. God sent an evil spirit between Abimelech and the men of Shechem, leading to betrayal, rebellion, and open conflict (Judges 9:23). Abimelech attacked Shechem, capturing the city, utterly destroying it, and even sowing salt over it to render it barren (Judges 9:45). Many Shechemites fled to the house of Millo (the stronghold or tower), which Abimelech then set on fire, killing about a thousand people (Judges 9:49). The reciprocal part of the curse was fulfilled when Abimelech, attempting to burn another tower in Thebez, was struck on the head by a millstone thrown by a woman from the tower. To avoid the shame of being killed by a woman, he commanded his armor-bearer to kill him with a sword (Judges 9:53-54). Thus, both Abimelech and the men of Shechem, and the house of Millo, were consumed by the "fire" of their own making, just as Jotham had prophesied, demonstrating God's repayment of their evil (Judges 9:56-57).

What is the significance of "fire" in this context?

Answer: In Judges 9:20, "fire" is a profoundly potent symbol of divine judgment and consuming destruction. It is not merely a literal conflagration but represents the ultimate, destructive consequences of sin, treachery, and unholy alliances. The repeated phrase "let fire come out from..." emphasizes that the very agents of the initial sin (Abimelech's violence and Shechem's complicity) would become the instruments of their own mutual annihilation. This "fire" signifies God allowing the natural, and supernaturally guided, consequences of their wickedness to unfold, leading to a complete and reciprocal ruin. It underscores the biblical principle that evil, left unchecked, ultimately devours itself, reflecting God's just and moral governance of the world.

CHRIST-CENTERED FULFILLMENT

Jotham's curse in Judges 9:20, with its vivid imagery of "fire" and mutual destruction, powerfully foreshadows the ultimate judgment against sin and highlights the necessity of a true, righteous King. Abimelech, the "bramble" king, represents the antithesis of divine leadership—a self-appointed ruler whose reign is marked by violence, treachery, and ultimately self-destruction. His story vividly illustrates the futility and danger of human attempts to establish power apart from God's will and righteous principles. In stark contrast to Abimelech's destructive reign, Jesus Christ is the true and legitimate King, not a bramble that consumes, but the Root of David and the Lion of the tribe of Judah who brings life, peace, and eternal salvation. While Abimelech brought "fire" of judgment upon others and was consumed by it, Christ, the Lamb of God who takes away the sin of the world, willingly endured the "fire" of divine wrath and judgment on the cross for humanity's sin, becoming a perfect sacrifice that extinguishes the destructive power of sin for all who believe. He is the one who baptizes with the Holy Spirit and with fire, not for destruction of His people, but for purification, empowerment, and the spread of His righteous kingdom. The narrative of Judges 9 underscores humanity's desperate need for a King whose reign is founded on righteousness, justice, and self-sacrificial love, not treachery. It points to the ultimate fulfillment in Christ, whose kingdom is eternal and whose justice brings redemption and reconciliation, not mutual annihilation, for His own, even as He is a consuming fire to all unrighteousness. He will ultimately establish His perfect kingdom, where all illegitimate rule is overthrown, and He reigns in peace and justice forever (Isaiah 9:6-7; Revelation 19:11-16).

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Commentary on Judges 9 verses 7–21

I. II. Main points1. 2. Sub-points

We have here the only testimony that appears to have been borne against the wicked confederacy of Abimelech and the men of Shechem. It was a sign they had provoked God to depart from them that neither any prophet was sent nor any remarkable judgment, to awaken this stupid people, and to stop the progress of this threatening mischief. Only Jotham, the youngest son of Gideon, who by a special providence escaped the common ruin of his family (Jdg 9:5), dealt plainly with the Shechemites, and his speech, which is here recorded, shows him to have been a man of such great ingenuity and wisdom, and really such an accomplished gentleman, that we cannot but the more lament the fall of Gideon's sons. Jotham did not go about to raise an army out of the other cities of Israel (in which, one would think, he might have made a good interest for his father's sake), to avenge his brethren's death, much less to set up himself in competition with Abimelech, so groundless was the usurper's suggestion that the sons of Gideon aimed at dominion (Jdg 9:2); but he contents himself with giving a faithful reproof to the Shechemites, and fair warning of the fatal consequences. He got an opportunity of speaking to them from the top of Mount Gerizim, the mount of blessings, at the foot of which probably the Shechemites were, upon some occasion or other, gathered together (Josephus says, solemnizing a festival), and it seems they were willing to hear what he had to say.

I. His preface is very serious: "Hearken unto me, you men of Shechem, that God may hearken unto you, Jdg 9:7. As ever you hope to obtain God's favour, and to be accepted of him, give me a patient and impartial hearing." Note, Those who expect God to hear their prayers must be willing to hear reason, to hear a faithful reproof, and to hear the complaints and appeals of wronged innocency. If we turn away our ear from hearing the law, our prayer will be an abomination, Pro 28:9.

II. His parable is very ingenious - that when the trees were disposed to choose a king the government was offered to those valuable trees the olive, the fig-tree, and the vine, but they refused it, choosing rather to serve than rule, to do good than bear sway. But the same tender being made to the bramble he accepted it with vain-glorious exultation. The way of instruction by parables is an ancient way, and very useful, especially to give reproofs by.

1.He hereby applauds the generous modesty of Gideon, and the other judges who were before him, and perhaps of the sons of Gideon, who had declined accepting the state and power of kings when they might have had them, and likewise shows that it is in general the temper of all wise and good men to decline preferment and to choose rather to be useful than to be great. (1.) There was no occasion at all for the trees to choose a king; they are all the trees of the Lord which he has planted (Psa 104:16) and which therefore he will protect. Nor was there any occasion for Israel to talk of setting a king over them; for the Lord was their king. (2.) When they had it in their thoughts to choose a king they did not offer the government to the stately cedar, or the lofty pine, which are only for show and shade, and not otherwise useful till they are cut down, but to the fruit-trees, the vine and the olive. Those that bear fruit for the public good are justly respected and honoured by all that are wise more than those that affect to make a figure. For a good useful man some would even dare to die. (3.) The reason which all these fruit-trees gave for their refusal was much the same. The olive pleads (Jdg 9:9), Should I leave my wine, wherewith both God and man are served and honoured? for oil and wine were used both at God's altars and at men's tables. And shall I leave my sweetness, saith the fig-tree, and my good fruit (Jdg 9:11), and go to be promoted over the trees? or, as the margin reads it, go up and down for the trees? It is intimated, [1.] That government involves a man in a great deal both of toil and care; he that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. [2.] That those who are preferred to places of public trust and power must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. The fig-tree must lose its sweetness, its sweet retirement, sweet repose, and sweet conversation and contemplation, if it go to be promoted over the trees, and must undergo a constant fatigue. [3.] That those who are advanced to honour and dignity are in great danger of losing their fatness and fruitfulness. Preferment is apt to make men proud and slothful, and thus spoil their usefulness, with which in a lower sphere they honoured God and man, for which reason those that desire to do good are afraid of being too great.

2.He hereby exposes the ridiculous ambition of Abimelech, whom he compares to the bramble or thistle, Jdg 9:14. He supposes the trees to make their court to him: Come thou and reign over us, perhaps because he knew not that the first motion of Abimelech's preferment came from himself (as we found, Jdg 9:2), but thought the Shechemites had proposed it to him; however, supposing it so, his folly in accepting it deserved to be chastised. The bramble is a worthless plant, not to be numbered among the trees, useless and fruitless, nay, hurtful and vexatious, scratching and tearing, and doing mischief; it began with the curse, and its end is to be burned. Such a one was Abimelech, and yet chosen to the government by the trees, by all the trees; this election seems to have been more unanimous than any of the others. Let us not think it strange if we see folly set in great dignity (Ecc 10:6), and the vilest men exalted (Psa 12:8), and men blind to their own interest in the choice of their guides. The bramble, being chosen to the government, takes no time to consider whether he should accept it or no, but immediately, as if he had been born and bred to dominion, hectors, and assures them they shall find him as he found them. See what great swelling words of vanity he speaks (Jdg 9:15), what promises he makes to his faithful subjects: Let them come and trust in my shadow: a goodly shadow to trust in! How unlike to the shadow of a great rock in a weary land, which a good magistrate is compared to! Isa 32:2. Trust in his shadow! - more likely to be scratched if they came near him - more likely to be injured by him than benefited. Thus men boast of a false gift. Yet he threatens with as much confidence as he promises: If you be not faithful, let fire come out of the bramble (a very unlikely thing to emit fire) and devour the cedars of Lebanon - more likely to catch fire, and be itself devoured.

III. His application is very close and plain. In it, 1. He reminds them of the many good services his father had done for them, Jdg 9:17. He fought their battles, at the hazard of his own life, and to their unspeakable advantage. It was a shame that they needed to be put in mind of this. 2. He aggravates their unkindness to his father's family. They had not done to him according to the deserving of his hands, Jdg 9:16. Great merits often meet with very ill returns. especially to posterity, when the benefactor if forgotten, as Joseph was among the Egyptians. Gideon had left many sons that were an honour to his name and family, and these they had barbarously murdered; one son he had left that was the blemish of his name and family, for he was the son of his maid-servant, whom all that had any respect to Gideon's honour would endeavour to conceal, yet him they made their king. In both they put the utmost contempt imaginable upon Gideon. 3. He leaves it to the event to determine whether they had done well, whereby he lodges the appeal with the divine providence. (1.) If they prospered long in this villany, he would give them leave to say they had done well, Jdg 9:19. "If your conduct towards the house of Gideon be such as can be justified at any bar of justice, honour, or conscience, much good may it do you with your new king." But, (2.) If they had, as he was sure they had, dealt basely and wickedly in this matter, let them never expect to prosper, Jdg 9:20. Abimelech and the Shechemites, that had strengthened one another's hands in this villany, would certainly be a plague and ruin one to another. Let none expect to do ill and fare well.

Jotham, having given them this admonition, made a shift to escape with his life, Jdg 9:21. Either they could not reach him or they were so far convinced that they would not add the guilt of his blood to all the rest. But, for fear of Abimelech, he lived in exile, in some remote obscure place. Those whose extraction and education are ever so high know not to what difficulties and straits they may be reduced.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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