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Commentary on Judges 9 verses 1–6
We are here told by what arts Abimelech got into authority, and made himself great. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the name his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he has buried his father nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared no son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel as there was when his father was advanced; but his own ambition must be gratified, and its gratification is all he aims at. Now observe here,
I. How craftily he got his mother's relations into his interests. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last assembly there. If that city would but appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recommend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, Jdg 9:2, Jdg 9:3. He basely suggested that Gideon having left seventy sons, who made a good figure and had a good interest, they were designing to keep the power which their father had in their hands, and by a joint-influence to reign over Israel. "Now," says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person," Jdg 9:2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel (they were of their father's mind, that the Lord should reign over them, and they were not called of him), yet this he insinuates to pave the way to his own pretensions. Note, Those who design ill themselves are commonly most apt to suspect that others design ill. As for himself, he only puts them in mind of his relation to them (verbum sapienti - A word to the wise is sufficient): Remember that I am your bone and your flesh. The plot took wonderfully. The magistrates of Shechem were pleased to think of their city being a royal city and the metropolis of Israel, and therefore they inclined to follow him; for they said, "He is our brother, and his advancement will be our advantage." 2. How he got money from them to bear the charges of his pretensions (Jdg 9:4): They gave him seventy pieces of silver; it is not said what the value of these pieces was; so many shekels are less, and so many talents more, than we can well imagine; therefore it is supposed they were each a pound weight: but they gave this money out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or out of the offerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted. He hired into his service vain and light persons, the scum and scoundrels of the country, men of broken fortunes, giddy heads, and profligate lives; none but such would own him, and they were fittest to serve his purpose. Like leader like followers.
II. How cruelly he got his father's sons out of the way.
1.The first thing he did with the rabble he headed was to kill all his brethren at once, publicly and in cold blood, threescore and ten men, one only escaping, all slain upon one stone. See in this bloody tragedy, (1.) The power of ambition what beasts it will turn men into, how it will break through all the ties of natural affection and natural conscience, and sacrifice that which is most sacred, dear, and valuable, to its designs. Strange that ever it should enter into the heart of a man to be so very barbarous! (2.) The peril of honour and high birth. Their being the sons of so great a man as Gideon exposed them thus and made Abimelech jealous of them. We find just the same number of Ahab's sons slain together at Samaria, Kg2 10:1, Kg2 10:7. The grand seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let none then envy those of high extraction, or complain of their own meanness and obscurity. The lower the safer.
2.Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, Jdg 9:6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest or with their brethren of any other city or tribe, though it was designed that he should reign over Israel, Jdg 9:22. But, (1.) The Shechemites, as if they were the people and wisdom must die with them, did all; they aided and abetted him in the murder of his brethren (Jdg 9:24), and then they made him king. The men of Shechem (that is, the great men, the chief magistrates of the city), and the house of Millo (that is, the common-council, the full house or house of fulness, as the word signifies), those that met in their guildhall (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, Sa2 5:9; Kg2 12:20), these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ought to have done, he being one of their citizens, but to make him king. Pretium sceleris tulit hic diadema - His wickedness was rewarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood? (2.) The rest of the Israelites were so very sottish as to sit by unconcerned. They took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men who with their religion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite's concubine, and yet so wretchedly degenerate are they now as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude (Jdg 8:35): Neither showed they kindness to the house of Jerubbaal.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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).
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). 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). While Abimelech murdered his "brothers" for power, Christ, though truly God, humbled Himself to become our brother, born of a woman (Galatians/4-4), that He might redeem us and bring us into the family of God (Hebrews/2-11-14). 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). 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.