Judges 9:3

KJV

And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He [is] our brother.

KJV (with Strong's)

And his mother's {H517} brethren {H251} spake {H1696} of him in the ears {H241} of all the men {H1167} of Shechem {H7927} all these words {H1697}: and their hearts {H3820} inclined {H5186} to follow {H310} Abimelech {H40}; for they said {H559}, He is our brother {H251}.

Complete Jewish Bible

His mother's brothers spoke to all the men of Sh'khem and said all this about him, so that they followed their feelings and supported Avimelekh, arguing, "After all, he's our brother."

Berean Standard Bible

And when his mother’s brothers spoke all these words about him in the presence of all the leaders of Shechem, their hearts were inclined to follow Abimelech, for they said, “He is our brother.”

American Standard Version

And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

Commentary

### SUMMARY
Judges 9:3 records the pivotal moment when Abimelech, the son of Gideon by a concubine from Shechem, successfully initiated his ruthless bid for power. His maternal relatives in Shechem acted as his political agents, appealing directly to the city's inhabitants by emphasizing his familial connection, declaring, "He is our brother." This strategic and manipulative appeal to tribal loyalty proved highly effective, swaying the hearts of the men of Shechem to support Abimelech's ambition to become their king, thereby setting the stage for a period of profound instability, violence, and tragic consequences for the city and its people.

### CONTEXT
* **Literary Context:** This verse immediately follows the death of Gideon, Israel's fifth judge, and the conclusion of his judgeship, as detailed in [Judges 8:29-32](/judges/8-29-32 "Judges 8:29-32 - Gideon's Death and Legacy"). Gideon, despite his military triumphs, notably refused the offer of kingship for himself and his descendants, asserting that "the Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon's Rejection of Kingship")). Abimelech, born to Gideon by a concubine from Shechem ([Judges 8:31](/judges/8-31 "Judges 8:31 - Abimelech's Origin")), stands in stark contrast to his father's humility and theological conviction. Judges 9:1-2 sets the scene for Abimelech's calculated move: he approaches his mother's family in Shechem, appealing to their sense of shared identity and self-interest, arguing that it would be more advantageous to have one ruler (himself) than the seventy sons of Gideon. Verse 3 then presents the successful outcome of this initial lobbying, demonstrating the potent influence of familial rhetoric in swaying public opinion and securing political backing.
* **Historical & Cultural Context:** The period of the Judges, spanning roughly 1200-1050 BC, was characterized by a distinct lack of central authority in Israel, marked by pervasive tribalism, internal strife, and a cyclical pattern of apostasy, oppression, and divine deliverance. Shechem itself held immense historical and religious significance for Israel. It was a site where Abraham built an altar upon his arrival in Canaan ([Genesis/12-6](/genesis/12-6 "Genesis 12:6 - Abraham at Shechem")), Jacob settled and purchased land ([Genesis/33-18](/genesis/33-18 "Genesis 33:18 - Jacob's Arrival in Shechem")), and most notably, Joshua renewed the covenant with all Israel shortly before his death ([Joshua/24-1](/joshua/24-1 "Joshua 24:1 - Joshua's Covenant Renewal at Shechem")). This rich covenantal heritage makes the Shechemites' actions in supporting a murderous usurper particularly ironic and tragic. In ancient Near Eastern societies, kinship ties were paramount, forming the bedrock of social, economic, and political structures. The appeal to "brotherhood" (Hebrew: _'ach_) was a powerful rhetorical tool, invoking deep-seated obligations of loyalty, protection, and solidarity within the clan, tribe, or broader community. Abimelech's relatives masterfully exploited this cultural norm to secure political backing for a figure who was, in essence, a half-outsider to Gideon's primary lineage.
* **Key Themes:** Judges 9:3 introduces and highlights several critical themes within the book of Judges and the broader biblical narrative. Firstly, it underscores the theme of **Familial Loyalty and Manipulation**, demonstrating how deeply ingrained kinship bonds could be exploited for personal gain, leading to devastating outcomes. The phrase "He is our brother" is not merely a descriptive statement but a manipulative appeal to tribal solidarity and perceived self-interest. Secondly, the verse vividly introduces the theme of **Ambition and Usurpation**, standing in stark contrast to Gideon's refusal of kingship. Abimelech's actions represent a violent, self-serving pursuit of power, foreshadowing the later, often troubled, history of Israelite monarchy. This unchecked ambition leads directly to the brutal massacre of Gideon's seventy sons ([Judges/9-5](/judges/9-5 "Judges 9:5 - Abimelech's Massacre of His Brothers")). Finally, it exemplifies the **Dangers of Misplaced Trust and Lack of Discernment**. The men of Shechem, swayed by persuasive rhetoric and immediate perceived advantage, make a choice based on convenience rather than justice, divine guidance, or true integrity. This fateful decision ultimately leads to their own destruction at Abimelech's hands ([Judges/9-45](/judges/9-45 "Judges 9:45 - The Destruction of Shechem")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **brethren (Hebrew, _ʼâch'_):** This term (H251), while literally meaning "brother," carries profound socio-cultural weight in ancient Israel. It signifies not merely a biological relationship but a bond of shared identity, kinship, solidarity, and mutual obligation within a clan, tribe, or even a broader community. By emphasizing Abimelech as "our brother," his relatives invoked a powerful sense of belonging and loyalty, framing his bid for power as a natural and beneficial extension of their own community's interests. This made it culturally difficult for the Shechemites to refuse without appearing disloyal to their own kin, demonstrating the manipulative power of such an appeal.
* **inclined (Hebrew, _nâṭâh'_):** The verb "nâṭâh" (H5186) means to stretch out, incline, bend, or turn aside. Here, it describes the hearts of the Shechemites "inclining" or "bending" towards Abimelech. This suggests a deliberate, albeit perhaps unconscious, yielding or susceptibility to the persuasive words of Abimelech's relatives. It implies a significant shift in their disposition, a leaning towards his cause, indicating that the rhetoric was not merely heard but effectively influenced their internal conviction and decision-making process, leading to a change in allegiance.
* **men (Hebrew, _baʻal'_):** The word translated "men" (H1167) is _baʻal_, which literally means "master" or "owner," and by extension, "men" or "citizens" in the sense of those who are masters or owners of a place. In the context of "men of Shechem," it refers to the leading or influential citizens, the heads of households or clans who held civic authority and could make decisions for the city. This highlights that the appeal was made to those with power and influence, and their "inclination" was a collective, authoritative decision by the city's leadership, not just a general sentiment among the populace.

#### Verse Breakdown
* **"And his mother's brethren spake of him in the ears of all the men of Shechem all these words":** This clause establishes the strategic and public nature of the manipulation. Abimelech's maternal relatives act as his political agents, directly addressing "all the men of Shechem"—the influential citizens and leaders—"in their ears," implying an intimate and persuasive address designed to resonate deeply. The phrase "all these words" refers back to the arguments made in [Judges 9:2](/judges/9-2 "Judges 9:2 - Abimelech's Appeal to Shechem"), emphasizing the calculated and comprehensive nature of their rhetoric, which framed Abimelech's rule as a better alternative to the rule of Gideon's many sons.
* **"and their hearts inclined to follow Abimelech":** This is the pivotal turning point, indicating the immediate and successful outcome of the relatives' lobbying. The "hearts" (the seat of will, intellect, and emotion in biblical thought) of the Shechemites were swayed, demonstrating their receptiveness and susceptibility to the appeal. This "inclination" signifies a decisive shift in their allegiance, moving them from neutrality or opposition to active support for Abimelech's usurpation, based not on divine guidance or justice, but on perceived familial and political expediency. It underscores the power of persuasive, albeit manipulative, speech.
* **"for they said, He [is] our brother.":** This phrase reveals the core of the persuasive argument and the ultimate justification for the Shechemites' decision. It is a powerful statement of solidarity and a declaration of shared kinship between Abimelech and the people of Shechem through his mother's lineage. This appeal to "brotherhood" served as a potent cultural and emotional lever, overriding any moral or theological reservations they might have had about supporting a man who would soon murder his seventy half-brothers. It highlights the dangerous power of tribal loyalty when divorced from ethical discernment and divine will.

#### Literary Devices
The narrative in Judges 9:3 masterfully employs several literary devices to convey its message of manipulation and its tragic consequences. **Persuasion** and **Rhetoric** are central, as Abimelech's relatives skillfully craft an appeal designed to manipulate the Shechemites' sense of loyalty and self-interest. The phrase "He is our brother" is a powerful rhetorical device, invoking deep-seated cultural norms of kinship and solidarity, making it difficult for the Shechemites to refuse. There is a strong element of **Irony** in this verse; Shechem, a city historically significant for covenant renewal and faithfulness to God, becomes the incubator for a ruthless, self-serving monarchy, swayed by an appeal to human brotherhood rather than divine will. The ease with which the Shechemites are persuaded also serves as **Foreshadowing**, hinting at the instability and tragic consequences that will unfold as a direct result of their misguided choice. The implicit **Repetition** of the concept of "brother" (Abimelech as their brother, and the subsequent massacre of his brothers) underscores the central theme of corrupted kinship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:3 serves as a stark commentary on the dangers of unchecked human ambition, the corrupting influence of power, and the tragic consequences of misplaced trust and a profound lack of spiritual discernment. The Shechemites, prioritizing perceived familial advantage and political expediency over justice and divine order, willingly align themselves with a man driven by ruthless self-interest. This narrative warns against the seductive power of rhetoric that appeals to base loyalties rather than truth and integrity. The ease with which "hearts inclined" demonstrates humanity's susceptibility to manipulation, especially when self-interest is veiled by appeals to kinship or community. Theologically, it highlights the recurring theme in Judges of Israel's failure to trust in God's leadership, instead seeking human solutions that consistently lead to chaos and destruction, a pattern that foreshadows the later, often troubled, history of the Israelite monarchy.
* [1 Samuel 8:7](/1_samuel/8-7 "1 Samuel 8:7 - God's Warning Against Kingship")
* [Proverbs 12:15](/proverbs/12-15 "Proverbs 12:15 - The Way of a Fool")
* [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The Deceitfulness of the Heart")

### REFLECTION AND APPLICATION
Judges 9:3 offers profound lessons for contemporary life, urging us to cultivate discernment in our relationships and decisions, particularly concerning leadership. We are constantly bombarded with persuasive messages, whether in politics, business, or even within religious communities. This verse reminds us that appeals to "kinship," "shared identity," or perceived common interest can be powerful tools of manipulation, masking selfish motives or destructive agendas. It challenges us to look beyond superficial connections and emotional appeals, critically evaluating the character, motives, and true intentions of those who seek influence or authority. Are we swayed by charisma and convenience, or do we prioritize integrity, justice, and a commitment to truth, seeking divine wisdom above human expediency? The tragic fate of Shechem underscores the profound consequences of choosing leaders based on flawed criteria, rather than on wisdom, discernment, and a commitment to principles that align with God's justice and righteousness.

#### Questions for Reflection
* **In what ways might appeals to "kinship," "shared identity," or "community loyalty" be used to manipulate decisions in our own contexts today?**
* **How can we cultivate greater spiritual discernment to recognize manipulative rhetoric, even when it sounds appealing or familiar and plays on our natural biases?**
* **What criteria should genuinely guide our choices of leaders, whether in the church, community, or government, in light of the Shechemites' grave error?**
* **How does the "inclination of the heart" described here relate to our own susceptibility to influence, and what spiritual practices can strengthen our resistance to ungodly persuasion?**

### FAQ

**Why was the appeal to "He is our brother" so effective in Shechem?**

Answer: The appeal was highly effective due to the deep-seated cultural significance of kinship in ancient Israelite society and the specific context of Shechem. In a tribal society without a centralized monarchy, familial and clan ties were the primary bonds of loyalty and obligation. The Hebrew word for "brother" (אָח, _'ach_) signified not just a biological relation but a profound bond of shared identity, destiny, and mutual support. By emphasizing Abimelech as "our brother," his maternal relatives invoked a powerful sense of solidarity and obligation, framing his bid for power as an internal matter beneficial to their own clan and city. Furthermore, Shechem likely had a mixed population (Israelite and Canaanite), and aligning with Abimelech, who had a maternal connection to their city, might have been seen as a way to secure their own interests or maintain a degree of autonomy in a turbulent period. The Shechemites' "hearts inclined" because the appeal resonated deeply with their cultural values and likely their immediate political and economic concerns, overriding any moral or ethical considerations regarding Abimelech's character or methods, which soon became evident in his massacre of Gideon's other sons ([Judges/9-5](/judges/9-5 "Judges 9:5 - Abimelech's Massacre of His Brothers")).

### CHRIST-CENTERED FULFILLMENT
The narrative of Abimelech's rise, beginning with the manipulative appeal in Judges 9:3, stands in stark contrast to the true and righteous kingship of Jesus Christ. Abimelech, a false king, seized power through cunning rhetoric, appealing to earthly kinship and self-interest, ultimately leading to violence, oppression, and the destruction of those who supported him ([Judges/9-45](/judges/9-45 "Judges 9:45 - The Destruction of Shechem")). His reign is a tragic illustration of human ambition untethered from divine will, a counterfeit of true leadership that brings only chaos. In profound contrast, Jesus Christ, the true King of Israel and the world, did not seize power through manipulation or violence. He came not to be served, but to serve, and to give His life as a ransom for many ([Mark/10-45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). While Abimelech murdered his "brothers" for power, Christ, though truly God, humbled Himself to become our brother, born of a woman ([Galatians/4-4](/galatians/4-4 "Galatians 4:4 - God Sent His Son")), that He might redeem us and bring us into the family of God ([Hebrews/2-11-14](/hebrews/2-11-14 "Hebrews 2:11-14 - Jesus, Our Brother")). His "kinship" with humanity is not a tool for manipulation but the very foundation of His redemptive sacrifice, through which He establishes a kingdom of justice, peace, and eternal life ([Colossians/1-13-14](/colossians/1-13-14 "Colossians 1:13-14 - The Kingdom of His Beloved Son")). The Shechemites were tragically swayed by a false brother; believers are called to follow the true Brother, Lord, and King, whose heart is genuinely inclined towards our salvation and flourishing, not His own earthly gain.

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 29:15

¶ And Laban said unto Jacob, Because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages [be]?

Psalms 10:3

For the wicked boasteth of his heart's desire, and blesseth the covetous, [whom] the LORD abhorreth.

Proverbs 1:11

If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

Proverbs 1:14

Cast in thy lot among us; let us all have one purse: