Judges 9:27

KJV

And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.

KJV (with Strong's)

And they went out {H3318} into the fields {H7704}, and gathered {H1219} their vineyards {H3754}, and trode {H1869} the grapes, and made {H6213} merry {H1974}, and went {H935} into the house {H1004} of their god {H430}, and did eat {H398} and drink {H8354}, and cursed {H7043} Abimelech {H40}.

Complete Jewish Bible

They went out into the field, gathered their grapes and pressed the juice out of them. Then they held a feast and went into the house of their god to eat and drink, and there they insulted Avimelekh.

Berean Standard Bible

And after they had gone out into the fields, gathered grapes from their vineyards, and trodden them, they held a festival and went into the house of their god; and as they ate and drank, they cursed Abimelech.

American Standard Version

And they went out into the field, and gathered their vineyards, and trodthe grapes, and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.

Commentary

### SUMMARY
Judges 9:27 depicts a pivotal moment in the narrative of Abimelech's turbulent reign, as the people of Shechem engage in their annual harvest festival. What begins as a joyous agricultural celebration—gathering grapes and treading them—quickly devolves into pagan revelry within the temple of their false god, Baal-berith. This idolatrous feasting culminates in an open act of treachery: the public cursing of Abimelech, the very king they had previously anointed. This scene sets the stage for the dramatic fulfillment of Jotham's curse, signaling the imminent divine judgment upon both Abimelech and the unfaithful Shechemites.

### CONTEXT
* **Literary Context:** Judges 9:27 is strategically placed within the tragic saga of Abimelech, the illegitimate son of Gideon, who seized power in Shechem by brutally murdering his seventy half-brothers. Only Jotham, the youngest, escaped the massacre and delivered a powerful, prophetic parable of the trees and a curse against Abimelech and the men of Shechem in [Judges 9:7-21](/judges/9-7 "Jotham's Parable and Curse"). Seven years into Abimelech's reign, the narrative tension escalates. [Judges 9:23](/judges/9-23 "God Sends an Evil Spirit") explicitly states that "God sent an evil spirit between Abimelech and the men of Shechem," initiating the breakdown of their unholy alliance. Verse 27 marks the first public manifestation of this divinely orchestrated discord, where the Shechemites' festive revelry provides the context for their overt rebellion, directly leading to the conflict and mutual destruction that fulfills Jotham's earlier imprecation against both parties in [Judges 9:20](/judges/9-20 "Jotham's Curse of Fire").

* **Historical & Cultural Context:** The scene in Judges 9:27 is set during the grape harvest, a significant agricultural event in ancient Israel. Such harvests were typically times of great rejoicing and thanksgiving to Yahweh for His provision, often involving feasting and celebration, as seen in passages like [Deuteronomy 16:13-15](/deuteronomy/16-13 "Feast of Tabernacles and Harvest Celebration"). However, in Shechem, this celebration is corrupted by idolatry. The phrase "house of their god" refers to the temple of Baal-berith (or El-berith), the "god of the covenant," as mentioned in [Judges 9:4](/judges/9-4 "Baal-berith, God of the Covenant"). Shechem had a long history of spiritual syncretism, even serving as a place where Joshua had previously called Israel to renew their covenant with Yahweh in [Joshua 24](/joshua/24 "Joshua's Farewell Address at Shechem"). The Shechemites' worship of Baal-berith, a Canaanite deity, indicates their deep spiritual apostasy and their willingness to enter into unholy covenants, which ultimately led to their political instability and moral decay, characteristic of the period of the Judges where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "No King in Israel")).

* **Key Themes:** Judges 9:27 powerfully contributes to several overarching themes in the book of Judges and the broader biblical narrative. Firstly, it highlights the theme of **Divine Retribution and Justice**, as the Shechemites' act of cursing Abimelech directly triggers the fulfillment of Jotham's curse, demonstrating God's sovereign hand in bringing judgment upon those who engage in treachery and violence, even through the actions of wicked individuals. Secondly, the verse underscores the pervasive theme of **Idolatry and Apostasy**. The Shechemites' celebration in the temple of Baal-berith illustrates the spiritual corruption of the era, where devotion to false gods leads to moral depravity and political chaos, directly contrasting with the covenant faithfulness commanded in [Deuteronomy 6:4-5](/deuteronomy/6-4 "The Shema - Love the Lord Your God"). Thirdly, it exemplifies **Human Fickleness and Treachery**. Having initially supported Abimelech's bloody coup, the Shechemites now turn against him, revealing their self-serving and unreliable nature, echoing the instability of human alliances apart from God's steadfastness. Finally, the verse is a crucial moment in the **Cycle of Sin, Servitude, Supplication, and Salvation** that defines the book of Judges, as the people's sin (idolatry, treachery) leads to further oppression and judgment, rather than deliverance.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Made Merry (Hebrew, _śāmaḥ'_):** This verb, while often used positively to describe genuine joy or celebration (e.g., [Deuteronomy 12:7](/deuteronomy/12-7 "Rejoicing Before the Lord")), here takes on a darker connotation. In the context of pagan worship and excessive revelry, _śāmaḥ_ describes a boisterous, perhaps even debauched, celebration that facilitates moral laxity and open defiance. It suggests a joy rooted in worldly indulgence and self-gratification, rather than in the fear of the Lord, setting the stage for the subsequent act of rebellion.
* **Cursed (Hebrew, _qālal'_):** The verb _qālal_ means to be light, swift, or trifling, but in its Piel stem, it means to treat lightly, make contemptible, or revile. It signifies a strong verbal act of contempt, dishonor, or denunciation. This was not a casual insult but a deliberate, public act of undermining Abimelech's authority and character, effectively withdrawing their allegiance and declaring him an object of scorn. Such a public curse could be seen as an act of rebellion and a formal rejection of his kingship, carrying significant social and political weight in ancient Near Eastern cultures.

#### Verse Breakdown
* **"And they went out into the fields, and gathered their vineyards, and trode [the grapes]":** This clause describes the initial, legitimate agricultural activity of the grape harvest. It paints a picture of communal labor and the culmination of a season's work, which would naturally lead to celebration. The bracketed "the grapes" is an interpretive addition in the KJV, but correctly conveys the meaning of "trode."
* **"and made merry":** This phrase captures the festive atmosphere following the harvest. As discussed in the key word analysis, while initially benign, this "merriment" quickly takes on an unholy character as it merges with pagan practices, becoming a vehicle for the Shechemites' escalating rebellion.
* **"and went into the house of their god, and did eat and drink":** This is the crucial turning point, revealing the idolatrous nature of their celebration. Their "god" is Baal-berith, a false deity, and their feasting within his temple signifies their spiritual apostasy and their reliance on pagan rituals. This act of communion with a false god is deeply offensive to Yahweh and sets the stage for their treachery against Abimelech, as their spiritual disloyalty fuels their political disloyalty.
* **"and cursed Abimelech":** This final clause is the culmination of the scene. The revelry and idolatry provide the context for this overt act of defiance. The public cursing of Abimelech signifies a complete rejection of his authority and a declaration of war. This act is not merely political but is presented as a direct consequence of their spiritual corruption and the "evil spirit" God sent between them, initiating the fulfillment of Jotham's curse.

#### Literary Devices
Judges 9:27 employs several potent **literary devices**. **Irony** is prominent, as a season of harvest and celebration, typically associated with blessing and communal joy, becomes the very occasion for treachery, idolatry, and the initiation of a destructive conflict. The merriment of the Shechemites paradoxically leads to their downfall. The verse also functions as a moment of **foreshadowing**, directly setting the stage for the fulfillment of Jotham's curse from [Judges 9:20](/judges/9-20 "Jotham's Curse of Fire"), where "fire" would consume both Abimelech and the men of Shechem. The seemingly innocuous act of cursing Abimelech is the spark that ignites this prophetic judgment. Furthermore, the **symbolism** of the harvest itself is significant; what should be a time of reaping the fruits of labor and God's blessing becomes a time of reaping the bitter consequences of sin and unholy alliances. The celebratory feast in the temple of Baal-berith also serves as a **symbol** of their spiritual depravity and their complete abandonment of Yahweh, underscoring the moral chaos of the Judges period.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:27 serves as a stark theological commentary on the consequences of idolatry, misplaced loyalties, and human depravity. The Shechemites' decision to celebrate in the temple of Baal-berith, their "god of the covenant," highlights their spiritual infidelity and the corrupting influence of pagan worship. Their subsequent cursing of Abimelech, whom they had previously elevated, demonstrates the inherent instability of alliances built on human ambition and self-interest rather than divine principle. This passage powerfully illustrates that rebellion against legitimate authority (even flawed human authority, when divinely permitted) often stems from deeper spiritual rebellion against God Himself. The unfolding judgment, initiated by God sending an "evil spirit" ([Judges 9:23](/judges/9-23 "God Sends an Evil Spirit")), underscores God's sovereign control over human affairs, even using the wickedness of men to bring about His righteous purposes and fulfill His prophetic word. The narrative warns against the dangers of seeking security or prosperity apart from faithfulness to the one true God, as such pursuits inevitably lead to destruction.

* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Curses for Disobedience")
* [1 Samuel 8:7-8](/1_samuel/8-7 "Rejection of God as King")
* [Hosea 8:4](/hosea/8-4 "They Make Kings, But Not By Me")

### REFLECTION AND APPLICATION
Judges 9:27 offers profound lessons for contemporary believers. It challenges us to examine the nature of our celebrations and where our ultimate loyalties lie. Are our moments of joy and revelry truly honoring to God, or do they subtly or overtly draw us into spiritual compromise, aligning us with "gods" of this world—be they materialism, self-indulgence, or worldly ambition? The Shechemites' fickle loyalty to Abimelech, turning from anointing him to cursing him, serves as a powerful reminder that human alliances and trust placed in fallible leaders or systems, apart from God's steadfast truth, are inherently unstable and prone to betrayal. True security and lasting joy are found not in fleeting pleasures or shifting allegiances, but in unwavering faithfulness to the Lord and His righteous ways. This passage calls us to cultivate discerning hearts, recognizing that spiritual apostasy often precedes and fuels moral and social decay, leading to destructive consequences both individually and communally.

#### Questions for Reflection
* **In what ways might our contemporary celebrations or gatherings subtly or overtly draw us away from faithfulness to God?**
* **Where do we tend to place our ultimate trust and loyalty—in human leaders, systems, or in God alone?**
* **How does spiritual compromise in our lives contribute to moral or relational breakdown?**
* **What "curses" (negative consequences) might we be inviting into our lives or communities by aligning with worldly values or false "gods"?**

### FAQ
**Who was "their god" that the Shechemites went to worship?**

Answer: The "god" the Shechemites went to worship was Baal-berith, also known as El-berith. This deity is explicitly mentioned earlier in the chapter in [Judges 9:4](/judges/9-4 "Baal-berith, God of the Covenant"), where it states that Abimelech used seventy pieces of silver from the "house of Baal-berith" to hire ruthless men. Baal-berith means "lord of the covenant" or "god of the covenant," suggesting a local Canaanite deity associated with treaties or agreements, which would have been particularly significant in a city like Shechem, known for its covenant-making history, such as the one renewed by Joshua in [Joshua 24](/joshua/24 "Joshua's Farewell Address at Shechem"). Their worship of this false god highlights the deep spiritual apostasy prevalent in Israel during the period of the Judges.

**What was the significance of "cursing Abimelech" in this context?**

Answer: The act of "cursing Abimelech" was far more than a casual insult; it was a public and formal act of rebellion and rejection of his authority. Having previously anointed him king in [Judges 9:6](/judges/9-6 "Abimelech Anointed King"), the Shechemites now publicly reviled him, signifying a complete withdrawal of their allegiance. This act directly fulfilled the prophetic curse delivered by Jotham in [Judges 9:20](/judges/9-20 "Jotham's Curse of Fire"), where he declared that "fire shall come out from Abimelech, and devour the men of Shechem, and the house of Millo; and fire shall come out from the men of Shechem, and from the house of Millo, and devour Abimelech." It was the catalyst for the ensuing conflict and mutual destruction, demonstrating God's sovereign hand in orchestrating judgment through the very wickedness of men.

### CHRIST-CENTERED FULFILLMENT
Judges 9:27, with its depiction of a people celebrating in idolatry and turning against their self-appointed king, powerfully foreshadows the ultimate need for a true and righteous King. The Shechemites' misplaced worship of Baal-berith and their fickle loyalty to Abimelech reveal humanity's inherent tendency to create false gods and to reject legitimate authority, a spiritual condition that ultimately leads to chaos and destruction. In contrast, Jesus Christ is the true King, not one chosen by human ambition or sustained by shifting allegiances, but the one appointed by God Himself, the Son of David, whose kingdom is eternal and unshakeable ([Luke 1:32-33](/luke/1-32 "Jesus Will Reign Forever")). Unlike Abimelech, who brought fire and destruction, Christ is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), offering reconciliation and true peace. The Shechemites' revelry in the house of their false god, leading to a curse, stands in stark contrast to the true worship offered to Christ, which brings blessing and life. He is the ultimate fulfillment of the covenant, not a "god of the covenant" like Baal-berith, but the very embodiment of God's covenant faithfulness, establishing a new covenant in His blood that guarantees eternal life and true communion with God ([Hebrews 8:6-13](/hebrews/8-6 "Christ, Mediator of a Better Covenant")). In Christ, the cycle of sin and judgment is broken, and true joy and lasting security are found in His reign, not in the fleeting pleasures or treacherous alliances of this world.

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.