Judges 9:28

KJV

And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?

KJV (with Strong's)

And Gaal {H1603} the son {H1121} of Ebed {H5651} said {H559}, Who is Abimelech {H40}, and who is Shechem {H7927}, that we should serve {H5647} him? is not he the son {H1121} of Jerubbaal {H3378}? and Zebul {H2083} his officer {H6496}? serve {H5647} the men {H582} of Hamor {H2544} the father {H1} of Shechem {H7927}: for why should we serve {H5647} him?

Complete Jewish Bible

Ga'al the son of a slave said, "Who is Avimelekh? Think of the contrast with Sh'khem! Why should we serve Avimelekh? Isn't he the son of Yeruba'al? Isn't Z'vul his officer? Serve the men of Hamor the father of Sh'khem! Why should we serve Avimelekh?

Berean Standard Bible

Then Gaal son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? You are to serve the men of Hamor, the father of Shechem. Why should we serve Abimelech?

American Standard Version

And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve ye the men of Hamor the father of Shechem: but why should we serve him?

Commentary

### SUMMARY
Judges 9:28 features Gaal, the son of Ebed, openly challenging the authority of Abimelech in Shechem. This verse marks a pivotal moment in the narrative, as it highlights the growing discontent among the Shechemites, questions Abimelech's legitimacy by referencing his father Jerubbaal (Gideon) and the city's ancient roots through Hamor, and sets the stage for a dramatic conflict that underscores themes of illegitimate power, civic identity, and the destructive consequences of rebellion.

### CONTEXT
* **Literary Context:** Judges 9:28 is a critical turning point within the narrative of Abimelech's tyrannical reign, marking the open defiance that precipitates his downfall. The preceding verses detail the "evil spirit" God sent between Abimelech and the men of Shechem, causing them to deal treacherously with him ([Judges 9:23](/judges/9-23 "Judges 9:23 - God sends an evil spirit")). This divine instigation sets the stage for the Shechemites' betrayal and Gaal's opportune arrival. Gaal, an outsider, capitalizes on the growing unrest and the Shechemites' disaffection with Abimelech, who had previously massacred his seventy half-brothers to secure power ([Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech's Massacre of His Brothers")). Jotham's prophetic fable of the trees ([Judges 9:7-15](/judges/9-7 "Judges 9:7-15 - Jotham's Fable of the Trees")) had already foretold the destructive "fire" that would consume both Abimelech and Shechem, a prophecy that begins to unfold with Gaal's inflammatory challenge. Following this verse, the narrative rapidly escalates into direct conflict, with Zebul, Abimelech's officer, reporting Gaal's rebellion and Abimelech launching a swift military response against Shechem.
* **Historical & Cultural Context:** The period of the Judges (c. 1200-1000 BC) was characterized by a lack of centralized leadership in Israel, with each tribe largely doing "what was right in its own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). Shechem was a significant Canaanite city, strategically located in central Israel, with a long history of interaction with the Israelites, dating back to Abraham ([Genesis 12:6](/genesis/12-6 "Genesis 12:6 - Abraham at Shechem")) and Jacob ([Genesis 33:18-20](/genesis/33-18 "Genesis 33:18-20 - Jacob Buys Land at Shechem")). It was also the site of a covenant renewal ceremony under Joshua ([Joshua 24](/joshua/24 "Joshua 24 - Covenant Renewal at Shechem")). The Shechemites, though having some Israelite ties (Abimelech's mother was from Shechem), retained strong Canaanite elements, including Baal worship, as evidenced by the "house of Baal-berith" ([Judges 9:4](/judges/9-4 "Judges 9:4 - Baal-berith's Temple")). Gaal's appeal to "Hamor the father of Shechem" taps into this deep-seated Canaanite identity and ancient lineage, contrasting it with Abimelech's Israelite (via Gideon) but illegitimate rule. The challenge to Abimelech's authority reflects the volatile political landscape where power was often seized rather than divinely appointed or tribally sanctioned.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Judges 9 and the broader book. It highlights the **illegitimacy of self-appointed rule** and the inherent instability of power seized through violence, contrasting sharply with Gideon's refusal of kingship ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship")). The **corrupting nature of ambition** is evident in Abimelech's actions and Gaal's opportunistic rebellion. The narrative also explores the theme of **divine judgment and retribution**, as the "evil spirit" and subsequent conflict fulfill Jotham's curse, demonstrating God's justice against both Abimelech and the treacherous Shechemites ([Judges 9:56-57](/judges/9-56 "Judges 9:56-57 - God's Retribution")). Furthermore, the verse underscores the **fragility of alliances** and the **power of rhetoric** to incite rebellion, as Gaal's words effectively mobilize the discontented populace. Finally, it touches on **civic identity and loyalty**, as Gaal attempts to reorient Shechem's allegiance away from Abimelech and back to its ancient, arguably more legitimate, Canaanite roots.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gaal (Hebrew, _Ga‘al'_):** This name means "loathing" or "abhorrence," which is ironically fitting given his role in inciting disgust and rebellion against Abimelech. He is an outsider, described as "the son of Ebed" (meaning "servant" or "slave"), possibly indicating a humble or even foreign origin, yet he rises to prominence by exploiting the existing political instability in Shechem. His character embodies the opportunism and volatility of the period.
* **Jerubbaal (Hebrew, _Yĕrubba‘al'_):** Meaning "let Baal contend" or "Baal will plead," this was the name given to Gideon after he destroyed the altar of Baal ([Judges 6:32](/judges/6-32 "Judges 6:32 - Gideon named Jerubbaal")). Gaal's use of this name for Abimelech (who was Gideon's son) is a powerful rhetorical move. It simultaneously reminds the Shechemites of Abimelech's lineage from a celebrated Israelite figure (Gideon) while subtly highlighting the irony that Gideon, the Baal-destroyer, sired a son who became a tyrannical ruler, perhaps even implying a connection to the Baal worship prevalent in Shechem. It also serves to underscore Abimelech's lack of a legitimate, kingly claim, as Gideon himself had refused kingship.
* **Hamor (Hebrew, _Ḥămôr'_):** Meaning "donkey," Hamor was the Hivite prince and father of Shechem, prominent in the foundational narrative of the city in Genesis 34. Gaal's invocation of "the men of Hamor the father of Shechem" is a direct appeal to the city's ancient, pre-Israelite, Canaanite heritage and identity. It suggests a desire to revert to a perceived purer or more legitimate form of governance tied to their original lineage, contrasting sharply with Abimelech's imposed, tyrannical rule. This appeal highlights the complex, often conflicted, identity of Shechem as a city with both Canaanite roots and significant Israelite interactions.

#### Verse Breakdown
* **"And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him?"**: This opening clause establishes Gaal as the instigator of rebellion. His rhetorical questions are designed to undermine Abimelech's authority and legitimacy in the eyes of the Shechemites. By asking "Who is Abimelech?", Gaal challenges his right to rule, implying he is a nobody or an illegitimate usurper. The follow-up "who [is] Shechem, that we should serve him?" is a provocative call to the Shechemites' pride and identity, questioning why *they*, a prominent and ancient city, should be subservient to an outsider or an illegitimate ruler. It's a direct incitement to reject Abimelech's dominion.
* **"[is] not [he] the son of Jerubbaal? and Zebul his officer?"**: Gaal continues his rhetorical assault by reminding the Shechemites of Abimelech's lineage ("the son of Jerubbaal," i.e., Gideon). This seemingly innocuous statement is loaded with irony and challenge. Gideon had refused kingship, making Abimelech's self-appointed rule a stark contrast to his father's humility. By also mentioning "Zebul his officer," Gaal highlights Abimelech's reliance on his appointed administrator, perhaps suggesting that Abimelech himself is not truly present or fully in control, or that his rule is merely administrative rather than legitimate. This phrase further diminishes Abimelech's standing and authority.
* **"serve the men of Hamor the father of Shechem: for why should we serve him?"**: This is Gaal's direct call to action and a proposal for an alternative allegiance. He urges the Shechemites to reject Abimelech and instead "serve the men of Hamor," appealing to their deep-rooted Canaanite heritage and the city's ancient, foundational identity. This is a powerful appeal to tribal and civic loyalty, suggesting that their true allegiance should be to their ancestral lineage rather than to an oppressive, foreign-leaning ruler. The concluding rhetorical question, "for why should we serve him?", reinforces the absurdity of their current subjugation to Abimelech, aiming to solidify their resolve for rebellion.

#### Literary Devices
Judges 9:28 masterfully employs several literary devices to convey its message and propel the narrative. **Rhetorical questions** are central, with Gaal's repeated "Who is...?" and "Why should we...?" designed not to elicit information but to provoke thought, incite anger, and rally the Shechemites against Abimelech. This use of questioning serves as a powerful tool of **persuasion** and **incitement**. The verse also utilizes **irony**, particularly in the reference to Abimelech as "the son of Jerubbaal." Gideon (Jerubbaal) was a deliverer who refused kingship, making his son's tyrannical usurpation deeply ironic and highlighting the moral decay within Israel. **Allusion** is present in the mention of "Hamor the father of Shechem," drawing upon the city's ancient origins in Genesis 34 to evoke a sense of historical identity and legitimate lineage, contrasting it with Abimelech's recent, violent seizure of power. Finally, the entire verse functions as a **catalyst**, serving as the verbal spark that ignites the open rebellion and subsequent conflict, fulfilling the earlier prophecies of judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:28 provides a stark illustration of the consequences of human ambition and the dangers of rejecting God-ordained leadership for self-serving power. Abimelech's illegitimate reign, built on the blood of his brothers, inevitably leads to internal strife and divine judgment. Gaal's challenge, though opportunistic, exposes the inherent instability of a kingdom founded on violence and treachery rather than righteousness and divine appointment. The Shechemites, by aligning themselves first with Abimelech and then with Gaal, demonstrate a fickle loyalty driven by self-interest, ultimately leading to their own destruction. This narrative serves as a powerful reminder that true authority and lasting peace derive from God's design, not human manipulation or force.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Psalm 75:6-7](/psalms/75-6 "Psalm 75:6-7 - God is the Judge")
* [Romans 13:1](/romans/13-1 "Romans 13:1 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
The volatile events surrounding Gaal's challenge to Abimelech in Judges 9:28 offer profound lessons on leadership, loyalty, and the destructive nature of unbridled ambition. We are reminded that power seized through violence and manipulation, rather than earned through integrity and service, is inherently unstable and ultimately self-destructive. Gaal's inflammatory rhetoric highlights the immense power of words to shape public opinion, incite rebellion, or foster unity – a sobering reminder of our own responsibility in how we use our voices. For believers, this passage underscores the importance of discerning legitimate authority, not just in civil governance but also in spiritual leadership, and of seeking peace and righteousness over personal gain or destructive conflict. It challenges us to consider whether our loyalties are rooted in transient human alliances or in the steadfast character and commands of God, who ultimately judges all actions and motives.

#### Questions for Reflection
* **How does Gaal's challenge reflect the broader spiritual and political chaos of the period of the Judges?**
* **In what ways do we see "illegitimate" authority or leadership challenged in our own contexts today, and what are the potential outcomes?**
* **What responsibility do we have as individuals to speak truth to power, and what are the dangers of inciting division or rebellion through our words?**
* **How does the Shechemites' shifting loyalty serve as a warning against aligning ourselves with those who operate outside of God's principles?**

### FAQ
**Why did Gaal challenge Abimelech's authority, and what was his motivation?**

Answer: Gaal challenged Abimelech's authority primarily out of opportunism and ambition. The text indicates that an "evil spirit" (sent by God) had arisen between Abimelech and the men of Shechem, causing the Shechemites to deal treacherously with Abimelech ([Judges 9:23](/judges/9-23 "Judges 9:23 - God sends an evil spirit")). Gaal, an outsider who had recently arrived in Shechem, recognized this simmering discontent and seized the moment to incite rebellion. His motivation was likely to usurp Abimelech's position and become the new ruler of Shechem. He appealed to the Shechemites' pride and their ancient Canaanite identity, contrasting it with Abimelech's perceived illegitimate rule and his Israelite lineage through Gideon (Jerubbaal).

**What is the significance of Gaal's reference to "Hamor the father of Shechem"?**

Answer: Gaal's reference to "Hamor the father of Shechem" is highly significant as it appeals to the city's deep historical and cultural identity. Hamor was the Hivite prince mentioned in the foundational narrative of Shechem in [Genesis 34](/genesis/34 "Genesis 34 - Dinah and Shechem"). By invoking Hamor, Gaal was reminding the Shechemites of their ancient, pre-Israelite heritage and suggesting that their true allegiance should be to their ancestral roots rather than to Abimelech, whom he portrayed as an illegitimate, foreign-leaning oppressor. This was a strategic rhetorical move to rally the populace around a shared, deep-seated civic identity and to reject Abimelech's rule, which was seen as an imposition.

### CHRIST-CENTERED FULFILLMENT
The chaotic narrative of Judges 9, culminating in Gaal's challenge and Abimelech's violent reign, stands in stark contrast to the perfect and legitimate kingship of Jesus Christ. Abimelech, a self-appointed king who seized power through murder and deceit, represents the epitome of human ambition and illegitimate authority, leading only to destruction and judgment. His rule is a tragic reminder of Israel's longing for a king, yet their inability to produce one who truly embodied God's justice and righteousness. In contrast, Jesus is the King appointed by God the Father, whose authority is not seized but divinely given and exercised in perfect righteousness and love ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). Unlike Abimelech, who brought fire and destruction upon his own people, Christ is the true "Son of David" who brings peace and reconciliation, offering His life as a sacrifice to atone for sin ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prince of Peace")). While Gaal incited rebellion against an earthly tyrant, Jesus calls for allegiance to a heavenly kingdom, inviting all to submit to His gentle and humble rule, where true freedom and eternal life are found ([Matthew 11:28-30](/matthew/11-28 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). The story of Abimelech and Shechem foreshadows the need for a perfect King, ultimately fulfilled in Christ, who establishes His kingdom not through violence, but through sacrificial love and the power of resurrection ([Philippians 2:8-11](/philippians/2-8 "Philippians 2:8-11 - Christ's Humiliation and Exaltation")).

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

Genesis 34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

1 Samuel 25:10

And Nabal answered David's servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master.

Genesis 34:6

¶ And Hamor the father of Shechem went out unto Jacob to commune with him.

1 Kings 12:16

¶ So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

2 Samuel 20:1

¶ And there happened to be there a man of Belial, whose name [was] Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.