Judges 9:24

KJV

That the cruelty [done] to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.

KJV (with Strong's)

That the cruelty {H2555} done to the threescore and ten {H7657} sons {H1121} of Jerubbaal {H3378} might come {H935}, and their blood {H1818} be laid {H7760} upon Abimelech {H40} their brother {H251}, which slew {H2026} them; and upon the men {H1167} of Shechem {H7927}, which aided {H2388}{H3027} him in the killing {H2026} of his brethren {H251}.

Complete Jewish Bible

This came about so that the crime against the seventy sons of Yeruba'al might be avenged and the responsibility for their bloody death be placed on Avimelekh their brother, who murdered them, and on the men of Sh'khem, who helped him kill his brothers.

Berean Standard Bible

in order that the crime against the seventy sons of Jerubbaal might come to justice and their blood be avenged on their brother Abimelech and on the leaders of Shechem, who had helped him murder his brothers.

American Standard Version

that the violence done to the threescore and ten sons of Jerubbaal might come, and that their blood might be laid upon Abimelech their brother, who slew them, and upon the men of Shechem, who strengthened his hands to slay his brethren.

Commentary

### SUMMARY
Judges 9:24 stands as a stark declaration of divine retribution, asserting that the horrific violence perpetrated by Abimelech against his seventy half-brothers, and the complicity of the men of Shechem in this atrocity, would inevitably be met with God's righteous judgment. This verse encapsulates the principle that no act of wickedness, especially the shedding of innocent blood and betrayal, escapes the moral order established and upheld by God, ensuring that justice, though sometimes delayed, will ultimately prevail.

### CONTEXT
* **Literary Context:** Judges 9:24 is a pivotal interpretive statement within the narrative of Abimelech's rise and fall, serving as a divine commentary on the unfolding events. It immediately follows Jotham's powerful parable of the trees and his subsequent curse upon Abimelech and the men of Shechem in [Judges 9:7-20](/judges/9-7 "Judges 9:7-20 - Jotham's Parable and Curse"). The verse explicitly states the divine purpose behind the subsequent conflict between Abimelech and Shechem, framing it as the direct consequence and fulfillment of Jotham's prophetic curse. This declaration sets the stage for the dramatic and bloody events detailed in the latter half of the chapter, where Abimelech turns against Shechem, and both ultimately meet their deserved ends, demonstrating God's active involvement in human affairs to uphold justice.

* **Historical & Cultural Context:** The events of Judges 9 unfold in the turbulent period after Gideon's death, a time marked by a lack of centralized leadership and a struggle for power among tribal factions. Shechem was an ancient and significant city, a covenant site with deep historical roots (cf. [Joshua 24](/joshua/24 "Joshua 24 - Joshua's Farewell Address and Covenant Renewal")). Abimelech, a son of Gideon by a concubine from Shechem, leveraged his maternal ties to gain support from the city's leaders. The brutal murder of his seventy half-brothers (except Jotham) on "one stone" (as described in [Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech's Massacre of His Brothers")) was a ruthless act to eliminate rivals and consolidate power, reflecting the brutal political realities of the time. The concept of "bloodguilt"—the defilement of the land and the community by innocent bloodshed, demanding retribution—was deeply ingrained in ancient Israelite law and culture, underscoring the gravity of Abimelech's crime and Shechem's complicity.

* **Key Themes:** Judges 9:24 powerfully articulates several core themes central to the book of Judges and biblical theology. Foremost is the theme of **Divine Justice and Retribution**, where God actively intervenes to punish wickedness, particularly the shedding of innocent blood. The phrase "their blood be laid upon" signifies ultimate accountability and divine judgment. This verse also highlights the **Consequences of Wickedness**, illustrating that those who seize power through violence, treachery, and disregard for human life will inevitably face ruin. Both Abimelech and the men of Shechem, despite their initial alliance, are consumed by the very violence they embraced. Furthermore, the verse emphasizes **Accountability for Complicity**, making it clear that responsibility for sin extends not only to the primary perpetrator but also to those who actively aid and abet the crime. Finally, Judges 9:24 serves as a declaration of the **Fulfillment of Prophecy**, specifically Jotham's curse, reinforcing the idea that God works through historical events to bring about His righteous judgments, as further detailed in [Judges 9:56-57](/judges/9-56 "Judges 9:56-57 - Fulfillment of Jotham's Curse").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Cruelty (Hebrew, _ḥāmās'_):** This term is far more potent than mere cruelty; it denotes violence, injustice, wrongdoing, and oppression. It carries a strong connotation of wrongful aggression, abuse of power, and a violation of moral and legal order. In biblical usage, _ḥāmās_ often describes acts of physical violence, social injustice, or moral corruption that cry out for divine intervention, as seen in [Genesis 6:11](/genesis/6-11 "Genesis 6:11 - The Earth Filled with Violence"). Here, it refers to the heinous act of mass murder committed by Abimelech.
* **Blood be laid upon (Hebrew, _yashuv d'mehem'_):** This is a powerful legal and theological idiom signifying that the guilt and responsibility for the bloodshed would be directly attributed to, and ultimately punished upon, Abimelech and the men of Shechem. It is a declaration of divine judgment for bloodguilt, indicating that the consequences of their actions would fall squarely on their own heads. It implies a direct, unavoidable reckoning.
* **Aided him (Hebrew, _ḥizzequ et-yadav'_):** Literally meaning "strengthened his hands," this phrase vividly describes the active support and complicity of the men of Shechem. They did not merely stand by but actively empowered Abimelech to carry out the massacre of his brothers, providing him with the financial means and political backing to commit the atrocity. This emphasizes their shared culpability in the crime.

#### Verse Breakdown
* **"That the cruelty [done] to the threescore and ten sons of Jerubbaal might come":** This clause reveals the divine purpose behind the subsequent events. The unfolding conflict and destruction are not random but are divinely ordained consequences for the "cruelty" (the violent injustice) inflicted upon Gideon's seventy sons. The passive voice "might come" implies God's sovereign hand orchestrating events to bring about justice.
* **"and their blood be laid upon Abimelech their brother, which slew them":** This part identifies the primary perpetrator and recipient of the judgment. Abimelech, who was directly responsible for the massacre of his own half-brothers, is singled out for the full weight of the bloodguilt. The emphasis on "their brother" highlights the profound betrayal and unnaturalness of his crime.
* **"and upon the men of Shechem, which aided him in the killing of his brethren":** This clause extends the judgment to include the accomplices. The men of Shechem are held equally accountable because they actively "aided" Abimelech, providing the resources and support that enabled him to commit the murders. This underscores the biblical principle that complicity in sin carries its own grave consequences.

#### Literary Devices
Judges 9:24 employs several potent literary devices to convey its message of divine justice. The most prominent is **Divine Passive**, particularly in the phrase "might come," which implicitly attributes the unfolding retribution to God's sovereign agency without explicitly naming Him. This technique underscores that the subsequent events are not mere chance but the outworking of a divine decree. The phrase "their blood be laid upon" functions as a powerful **Idiom**, a common expression in the ancient Near East signifying the imputation of guilt and the subsequent judgment for bloodshed. This idiom vividly communicates the concept of bloodguilt and its inescapable consequences. Furthermore, the verse serves as a declaration of **Foreshadowing** and **Prophecy**, explicitly stating the divine intention that the "cruelty" would "come" upon the perpetrators, thereby setting up the narrative of their eventual destruction as the fulfillment of this divine pronouncement. The events that follow in Judges 9 are thus presented as the inevitable and just culmination of the wickedness described.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:24 profoundly articulates the biblical truth of God's unwavering commitment to justice, particularly in the face of egregious violence and injustice. It demonstrates that God is not a passive observer of human wickedness but actively intervenes in history to ensure that moral wrongs are addressed. The shedding of innocent blood, as seen in Abimelech's massacre, is presented as an offense that cries out to heaven, demanding retribution. This verse underscores the principle that sin carries inherent consequences, and that both direct perpetrators and those who enable or are complicit in evil will ultimately face accountability. It reinforces the theological concept that God's moral order cannot be defied indefinitely, providing a foundational assurance that despite the temporary triumphs of wickedness, divine justice will ultimately prevail.

* [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life and Retribution for Murder")
* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance Belongs to God")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")

### REFLECTION AND APPLICATION
Judges 9:24 provides a sobering yet comforting reminder that God's justice is an immutable aspect of His character. In a world often marked by seemingly unpunished evil and pervasive injustice, this verse calls believers to trust in God's ultimate sovereignty and His commitment to righteousness. It challenges us to recognize that while evil may appear to prosper for a time, it carries within itself the seeds of its own destruction, orchestrated by the divine hand. Moreover, the verse serves as a powerful cautionary tale against complicity in sin. The men of Shechem, by "aiding" Abimelech, became active participants in his wickedness and shared in his judgment. This compels us to examine our own lives: are we, through our actions, silence, or even passive acceptance, enabling or contributing to injustice in our communities, workplaces, or even within the church? This passage calls for discernment, courage, and a commitment to stand for righteousness, even when it is unpopular or costly, trusting that God's moral order will ultimately prevail.

#### Questions for Reflection
* **How does Judges 9:24 challenge our understanding of justice in a world where evil often seems to triumph, and how does it encourage our faith in God's ultimate sovereignty?**
* **In what ways might we, like the men of Shechem, be tempted to be complicit in injustice for personal gain, perceived stability, or simply by remaining silent?**
* **How does the certainty of divine justice, as expressed in this verse, inform our prayers and actions when we witness or experience profound injustice in our own lives or in the world around us?**

### FAQ
**What does "threescore and ten sons" mean, and why were they killed?**

Answer: "Threescore and ten" is an archaic way of saying seventy (three scores = 60, plus ten = 70). These were the seventy sons of Gideon (also known as Jerubbaal), Abimelech's half-brothers. Abimelech, born of a concubine from Shechem, brutally murdered them to eliminate any rivals to his ambition for kingship. He sought to consolidate power by eradicating all potential claimants to Gideon's legacy, ensuring his own sole rule over Shechem and potentially Israel. Only Jotham, the youngest, managed to escape the massacre, as recorded in [Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech's Massacre of His Brothers").

**Why is Gideon referred to as Jerubbaal in this verse?**

Answer: Gideon had two names: Gideon and Jerubbaal. The name Jerubbaal (meaning "Let Baal contend" or "Baal will contend") was given to him after he tore down his father's altar to Baal and cut down the Asherah pole, demonstrating his zeal against idolatry (see [Judges 6:32](/judges/6-32 "Judges 6:32 - Gideon's New Name, Jerubbaal")). In Judges 9, the use of "Jerubbaal" might serve to highlight the ironic contrast between Gideon's legacy as a deliverer from Baal worship and his son Abimelech's ungodly pursuit of power, which ultimately led to the shedding of innocent blood and the destruction of the very people who supported him.

**How was the "cruelty" and "blood" of Gideon's sons "laid upon" Abimelech and the men of Shechem?**

Answer: The "cruelty" and "blood" were laid upon them through a series of divinely orchestrated events that led to their mutual destruction, fulfilling Jotham's curse. God allowed a "wicked spirit" to come between Abimelech and the men of Shechem, leading to conflict and betrayal ([Judges 9:23](/judges/9-23 "Judges 9:23 - God Sends an Evil Spirit")). Abimelech eventually attacked Shechem, destroying the city and killing its inhabitants ([Judges 9:45](/judges/9-45 "Judges 9:45 - Abimelech Destroys Shechem")). Ultimately, Abimelech himself met a humiliating death, struck by a millstone thrown by a woman from the tower of Thebez, ensuring that his end was a direct consequence of his violent actions and a fulfillment of divine judgment ([Judges 9:53-57](/judges/9-53 "Judges 9:53-57 - Abimelech's Death")). Thus, the bloodshed they caused ultimately returned upon their own heads.

### CHRIST-CENTERED FULFILLMENT
While Judges 9:24 speaks of a specific historical act of divine retribution for bloodshed, it points forward to a greater, ultimate justice that finds its complete fulfillment in Jesus Christ. The Old Testament consistently emphasizes that the shedding of innocent blood demands an accounting, a principle that underscores the gravity of sin and the necessity of atonement (cf. [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood There Is No Forgiveness")). In Christ, we see the ultimate innocent blood shed, not for His own sin, but as the perfect sacrifice to atone for the sins of humanity. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose blood cleanses us from all unrighteousness, thereby satisfying the demands of divine justice for those who believe ([Romans 3:25](/romans/3-25 "Romans 3:25 - Christ as Propitiation")). Furthermore, while Abimelech and Shechem faced earthly judgment, Christ's return will usher in the final, perfect judgment where all injustice will be rectified, and every wrong will be set right. He is the righteous judge who will justly render to each according to their deeds ([Revelation 19:11](/revelation/19-11 "Revelation 19:11 - Christ as Righteous Judge")), ensuring that the "blood of all the righteous shed on earth" will ultimately be accounted for ([Matthew 23:35](/matthew/23-35 "Matthew 23:35 - The Blood of the Righteous")). Thus, the justice foreshadowed in Judges 9:24 finds its redemptive and ultimate consummation in the person and work of Jesus 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

1 Kings 2:32

And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing [thereof, to wit], Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.

Esther 9:25

But when [Esther] came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

Psalms 7:16

His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

Deuteronomy 27:25

Cursed [be] he that taketh reward to slay an innocent person. And all the people shall say, Amen.

1 Samuel 15:33

And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.

Judges 9:56

Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

Judges 9:57

And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.