Judges 9:33

KJV

And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion.

KJV (with Strong's)

And it shall be, that in the morning {H1242}, as soon as the sun {H8121} is up {H2224}, thou shalt rise early {H7925}, and set {H6584} upon the city {H5892}: and, behold, when he and the people {H5971} that is with him come out {H3318} against thee, then mayest thou do {H6213} to them as thou {H3027} shalt find occasion {H4672}.

Complete Jewish Bible

In the morning, get up early, as soon as the sun rises; and attack the city. Then, when Ga'al and the men with him come out to fight you, do whatever you can to them."

Berean Standard Bible

And in the morning at sunrise, get up and advance against the city. When Gaal and his men come out against you, do to them whatever you are able.”

American Standard Version

and it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and rush upon the city; and, behold, when he and the people that are with him come out against thee, then mayest thou do to them as thou shalt find occasion.

Commentary

### SUMMARY
Judges 9:33 captures a pivotal moment of strategic deception orchestrated by Zebul, the governor of Shechem, against Gaal son of Ebed. This verse records Zebul's seemingly helpful, yet ultimately treacherous, counsel to Gaal, instructing him to launch a pre-dawn attack on the city. Unbeknownst to Gaal, this advice is a calculated trap designed to lure him and his forces out into the open, making them vulnerable to Abimelech's impending ambush. It underscores the deep political maneuvering, betrayal, and ruthless military tactics prevalent in this chaotic period of Israelite history.

### CONTEXT
* **Literary Context:** Judges 9:33 is embedded within the tumultuous narrative of Abimelech's self-proclaimed kingship and his subsequent conflict with the people of Shechem. The chapter begins with Abimelech's brutal consolidation of power by murdering his seventy brothers, leaving only Jotham alive ([Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Murders His Brothers")). Jotham's subsequent parable of the trees ([Judges 9:7-15](/judges/9-7 "Judges 9:7-15 - Jotham's Parable")) serves as a prophetic curse against Abimelech and the Shechemites, foreshadowing their mutual destruction. The narrative then shifts to the growing discontent in Shechem, culminating in Gaal son of Ebed's rebellion against Abimelech. Zebul, the city's governor, while appearing to side with Gaal, is secretly loyal to Abimelech and reports Gaal's boasts and plans to him ([Judges 9:26-30](/judges/9-26 "Judges 9:26-30 - Gaal's Rebellion and Zebul's Report")). This verse, [Judges 9:33](/judges/9-33 "Judges 9:33 - Zebul's Deceptive Counsel"), is Zebul's cunning instruction to Gaal, designed to draw him into an ambush, which immediately precedes Abimelech's decisive victory over Gaal and the Shechemites in the following verses ([Judges 9:34-45](/judges/9-34 "Judges 9:34-45 - Abimelech Defeats Gaal and Shechem")).

* **Historical & Cultural Context:** The Book of Judges depicts a period in Israel's history (c. 1200-1050 BC) characterized by a lack of central leadership, tribal disunity, and recurrent cycles of apostasy, oppression, and deliverance. The events in Judges 9 unfold in Shechem, a significant city with a mixed population of Israelites and Canaanites, and a place where important covenant ceremonies had taken place ([Joshua 24:1-28](/joshua/24 "Joshua 24 - Covenant Renewal at Shechem")). Abimelech's attempt to establish himself as king represents a deviation from God's intended leadership through judges and foreshadows the dangers of human kingship without divine sanction. The military strategy described in [Judges 9:33](/judges/9-33 "Judges 9:33 - Zebul's Deceptive Counsel") reflects common ancient Near Eastern warfare tactics, where surprise attacks, often launched at dawn, were crucial for gaining a decisive advantage. The emphasis on "finding occasion" highlights the importance of seizing the opportune moment in battle, a principle well understood in the military strategies of the time. Zebul's role as governor underscores the complex political landscape, where local authorities navigated shifting loyalties and power struggles.

* **Key Themes:** This verse contributes significantly to several overarching themes within Judges 9 and the broader book. Firstly, **Deception and Treachery** are paramount, as Zebul's counsel is a calculated act of betrayal, luring Gaal into a trap. This highlights the pervasive moral decay and lack of integrity in a society where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Secondly, **Military Strategy and Opportunity** are central, as the instruction to attack at dawn and "do to them as thou shalt find occasion" emphasizes the critical role of timing and decisive action in ancient warfare. This reflects a pragmatic, often ruthless, approach to securing victory. Thirdly, the narrative implicitly underscores the **Consequences of Unrighteous Rule and Violence**. Abimelech's violent ascent to power sets a precedent for the ongoing chaos and bloodshed, demonstrating how human ambition unchecked by divine law leads to self-destruction. Finally, while not explicitly stated in [Judges 9:33](/judges/9-33 "Judges 9:33 - Zebul's Deceptive Counsel"), the entire chapter vividly portrays **Divine Retribution**. The mutual destruction of Abimelech and the Shechemites fulfills Jotham's curse ([Judges 9:20](/judges/9-20 "Judges 9:20 - Jotham's Curse")) and serves as a powerful testament to God's justice, ensuring that wickedness ultimately consumes itself ([Judges 9:56-57](/judges/9-56 "Judges 9:56-57 - God Repays Abimelech's Wickedness")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **set upon (Hebrew, _pashat'_):** The Hebrew verb פשט (_pashat_) carries a range of meanings including "to strip off," "to spread out," "to raid," or "to attack suddenly." In this military context, it conveys the idea of a swift, aggressive, and often overwhelming assault. It implies a rapid deployment or charge, emphasizing the element of surprise and the intent to quickly overcome the enemy.
* **find occasion (Hebrew, _matsa' yad'_):** The phrase "as thou shalt find occasion" translates the Hebrew כאשֶׁר תִּמְצָא יָד (_ka'asher timtza' yad_), which literally means "as your hand finds." This idiomatic expression signifies the seizing of an opportunity, acting with power, decisiveness, or advantage when circumstances are favorable. It implies taking full advantage of a situation, suggesting that Gaal should exploit the moment when Abimelech and his forces are exposed. This instruction, given by Zebul, is deeply ironic, as the "occasion" will be Abimelech's, not Gaal's.

#### Verse Breakdown
* **"And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city:"** This clause specifies the precise timing and initial action of the proposed attack. The instruction to rise "early" and attack "as soon as the sun is up" emphasizes the element of surprise, a common tactic in ancient warfare. A dawn assault would catch the city's inhabitants and defenders off guard, potentially still asleep or just beginning their day, maximizing the chances of a swift and decisive victory. This timing also implies a coordinated effort, as Abimelech's forces would be positioned to meet Gaal's sortie.
* **"and, behold, [when] he and the people that [is] with him come out against thee,"** This part of the instruction reveals the core of Zebul's deceptive strategy. Gaal is told to initiate the attack, which Zebul anticipates will provoke Abimelech and his forces to "come out" from their hidden positions. This is the critical moment of the ambush, where Gaal's forces, having left the relative safety of the city, will be exposed and vulnerable to Abimelech's prepared assault. The "behold" (הִנֵּה, _hinneh_) serves to draw attention to this crucial, anticipated counter-movement.
* **"then mayest thou do to them as thou shalt find occasion."** This final phrase gives Gaal seemingly broad tactical freedom, instructing him to act decisively and take advantage of the situation once Abimelech's forces emerge. However, within the context of Zebul's betrayal, this "occasion" is not for Gaal to exploit his advantage, but rather the moment when Abimelech will have the upper hand. It's a cunning manipulation, making Gaal believe he has the initiative and opportunity, when in reality, he is walking directly into a pre-arranged trap where Abimelech will "find occasion" to destroy him.

#### Literary Devices
The verse effectively employs several literary devices to heighten the dramatic tension and underscore the pervasive treachery. **Irony** is central, as Zebul's counsel, presented as strategic advice for Gaal's success, is in fact designed for his downfall. Gaal is encouraged to "find occasion," but the true occasion will be for Abimelech to destroy him. This creates a powerful sense of **Dramatic Tension**, as the reader is aware of the impending ambush, while Gaal remains oblivious. The verse also utilizes **Foreshadowing**, subtly hinting at the decisive battle to come and Abimelech's ultimate victory over Gaal. The detailed instructions regarding timing and action contribute to the narrative's realism and immediacy, drawing the reader into the unfolding military maneuver. The entire interaction is a masterclass in **Deception** and **Subterfuge**, highlighting the moral ambiguity and ruthless political climate of the period.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:33, while detailing a specific military maneuver, reverberates with profound theological and thematic implications. It serves as a stark reminder of the dangers of human cunning and unchecked ambition when divorced from divine wisdom and integrity. Zebul's calculated deception against Gaal illustrates the pervasive nature of sin and betrayal in a society that had forsaken God's covenant. This narrative implicitly contrasts human schemes, which often lead to chaos and self-destruction, with God's ultimate sovereignty and justice. Even in a period marked by moral decline, God's righteous judgment is at work, allowing the wickedness of Abimelech and the Shechemites to consume each other, fulfilling Jotham's prophetic curse. The verse underscores that relying on manipulation and violence, rather than truth and righteousness, invariably leads to tragic consequences, demonstrating the biblical principle that those who sow deception will ultimately reap destruction.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Psalm 7:15-16](/psalm/7-15 "Psalm 7:15-16 - The Wicked Fall Into Their Own Pit")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Reaping What You Sow")

### REFLECTION AND APPLICATION
The intricate web of deception woven in Judges 9:33 offers a potent cautionary tale for contemporary life. In a world often driven by ambition and self-interest, this verse challenges us to critically evaluate the counsel we receive and the motives behind it. Just as Gaal was misled by Zebul's seemingly helpful advice, we too can be vulnerable to manipulation if we lack discernment or are overly trusting of those whose allegiances are unclear. The narrative underscores the destructive nature of ungodly leadership and the chaos that ensues when integrity is abandoned for power. For believers, it serves as a powerful reminder to walk in truth and righteousness, seeking God's wisdom and guidance in all our endeavors, rather than resorting to cunning or deceit. It encourages us to cultivate a spirit of discernment, to test the spirits, and to align our strategies not with worldly cunning but with divine principles. Ultimately, this passage calls us to integrity in our dealings, reminding us that true success and lasting peace are found not in outwitting others, but in living faithfully before God.

#### Questions for Reflection
* **How can we cultivate discernment to recognize deceptive counsel in our personal and professional lives?**
* **What are the long-term consequences of pursuing power or advantage through dishonest means, as exemplified by Zebul and Abimelech?**
* **In what ways does this narrative challenge us to rely on God's wisdom and guidance, rather than human cunning or manipulation, when facing difficult situations?**
* **How does the principle of "reaping what you sow" (implied in the broader narrative of Judges 9) apply to our choices regarding truth and deception?**

### FAQ
**What was Zebul's true motive in giving this advice to Gaal?**

Answer: Zebul's true motive was not to help Gaal succeed but to betray him and facilitate his downfall. Zebul was secretly loyal to Abimelech, the self-proclaimed king, and saw Gaal's rebellion as a threat to Abimelech's power. By advising Gaal to launch a pre-dawn attack, Zebul was deliberately luring Gaal and his forces out of the city's defenses, making them vulnerable to Abimelech's planned ambush. This was a calculated act of treachery, designed to eliminate Gaal as a rival and solidify Abimelech's control over Shechem, as seen in the subsequent events of [Judges 9:34-45](/judges/9-34 "Judges 9:34-45 - Abimelech Defeats Gaal and Shechem").

**How does this verse contribute to the overall narrative of Judges 9?**

Answer: Judges 9:33 is a critical turning point in the chapter's narrative. It sets the stage for the climactic confrontation between Abimelech and Gaal, directly leading to Abimelech's decisive victory over his rival and the people of Shechem. This verse is the culmination of Zebul's cunning plan, which began with his reporting of Gaal's boasts to Abimelech ([Judges 9:30-31](/judges/9-30 "Judges 9:30-31 - Zebul Informs Abimelech")). By orchestrating Gaal's exposure, the verse ensures that the prophetic curse uttered by Jotham against Abimelech and the Shechemites ([Judges 9:20](/judges/9-20 "Judges 9:20 - Jotham's Curse")) begins to unfold, ultimately leading to their mutual destruction and God's righteous judgment upon their wickedness ([Judges 9:56-57](/judges/9-56 "Judges 9:56-57 - God Repays Abimelech's Wickedness")).

### CHRIST-CENTERED FULFILLMENT
The dark narrative of Judges 9, characterized by ruthless ambition, betrayal, and self-destruction, stands in stark contrast to the person and work of Jesus Christ. Abimelech's violent seizure of power and Zebul's cunning deception highlight the fallen nature of humanity and the chaos that ensues when leadership is pursued through unrighteous means. In stark contrast, Jesus, the true King, did not come to violently seize a kingdom but to serve and sacrifice. His kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), established not through treachery but through truth and love. While Abimelech sought to rule by force and deceit, Christ humbled himself, even to the point of death on a cross ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")), offering himself as the ultimate sacrifice for humanity's sin. He is the Way, the Truth, and the Life ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")), embodying perfect integrity in a world riddled with deception. Unlike the self-serving leaders of Judges, Christ reigns with perfect justice and righteousness, bringing true peace and order where human ambition only brings chaos. His return as "Faithful and True" ([Revelation 19:11](/revelation/19-11 "Revelation 19:11 - Christ as Faithful and True")) will usher in a kingdom built on absolute truth, where all deception will be exposed and eradicated, fulfilling God's ultimate plan for righteous rule.

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 Samuel 10:7

And let it be, when these signs are come unto thee, [that] thou do as occasion serve thee; for God [is] with thee.

Ecclesiastes 9:10

Whatsoever thy hand findeth to do, do [it] with thy might; for [there is] no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

Leviticus 25:26

And if the man have none to redeem it, and himself be able to redeem it;

1 Samuel 25:8

Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.