What number verse is Judges 9:37 in the Bible?

Judges 9:37 is the 6,792nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 9:37 sits at position 6,792.

Translation

King James Version

And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.

Ask

KJV (with Strong's)

And Gaal ^H1603 spake ^H1696 again ^H3254 and said ^H559, See there come ^H3381 people ^H5971 down ^H3381 by the middle ^H2872 of the land ^H776, and another ^H259 company ^H7218 come ^H935 along by the plain ^H436 of ^H1870 Meonenim ^H6049.

Ask

Complete Jewish Bible

Ga'al said again, "Look, there are men coming down from the main hill in the land, and one group is coming on the road from the Fortuneteller's Oak.

Ask

Berean Standard Bible

Then Gaal spoke up again, “Look, people are coming down from the center of the land, and one company is coming by way of the Diviners’ Oak.”

Ask

American Standard Version

And Gaal spake again and said, See, there come people down by the middle of the land, and one company cometh by the way of the oak of Meonenim.

Ask

World English Bible Messianic

Gaal spoke again and said, “Behold, people are coming down by the middle of the land, and one company comes by the way of the oak of Meonenim.”

Ask

Geneva Bible (1599)

And Gaal spake againe, and said, See, there come folke downe by the middle of the land, and another bande commeth by the way of the plaine of Meonenim.

Ask

Young's Literal Translation

And Gaal addeth yet to speak, and saith, `Lo, people are coming down from the high part of the land, and another detachment is coming by the way of the oak of Meonenim.'

Ask

Study This Verse

SUMMARY

Judges 9:37 vividly captures a critical juncture in the escalating conflict between Gaal son of Ebed and Abimelech, the self-proclaimed king of Shechem. Following a sarcastic dismissal by Zebul, Abimelech's loyal governor, Gaal's persistent and precise observation proves undeniably accurate as he identifies two distinct contingents of Abimelech's forces approaching Shechem from different strategic directions, thereby confirming the imminent military confrontation and setting the stage for the ensuing battle.

CONTEXT

Literary Context: Judges 9:37 is positioned within the tumultuous narrative of Abimelech's illegitimate and violent reign, specifically detailing its unraveling. The preceding verses establish Gaal's arrival in Shechem, his successful incitement of the Shechemites against Abimelech, and the subsequent taunting exchange between Gaal and Zebul. In Judges 9:36, Gaal initially reports seeing people descending from the mountain, which Zebul sarcastically dismisses as mere shadows. Verse 37 immediately follows, showcasing Gaal's unwavering vigilance and the undeniable reality of the approaching threat. His refined observation, now identifying two distinct companies and their specific approach routes, transforms the verbal sparring into an imminent military engagement, serving as a direct prelude to the full-scale battle.
Historical & Cultural Context: The book of Judges portrays a chaotic period in Israelite history marked by a lack of centralized leadership, tribal disunity, and a cyclical pattern of apostasy, oppression, and divine deliverance. Shechem, a historically significant city tied to Abraham, Jacob, and Joshua's covenant renewal (Joshua 24), becomes the stage for Abimelech's ruthless ambition. His ascent to power, achieved through the brutal murder of his seventy brothers, starkly illustrates the moral decay and deviation from God-ordained leadership prevalent in this era. The military tactics described in the verse—multiple companies approaching from different geographical points—reflect common ancient Near Eastern siege and battle strategies. The mention of "the plain of Meonenim" suggests a known local landmark, possibly with specific cultural or historical associations, further grounding the narrative in its precise geographical and cultural setting.
Key Themes: This verse significantly contributes to several overarching themes within Judges 9 and the broader book. Firstly, it underscores the theme of imminent danger and conflict, vividly portraying the tangible approach of enemy forces and the inevitability of battle, highlighting the consequences of Abimelech's unrighteous rule. Secondly, Gaal's accurate and persistent observation highlights the theme of clarity amidst deception, directly contrasting with Zebul's earlier attempts to dismiss the threat as an illusion. This serves as a microcosm of the larger narrative where the destructive consequences of Abimelech's reign, foretold by Jotham's prophetic fable in Judges 9:7-20, are now becoming manifest. Finally, the geographical detail in warfare (e.g., "middle of the land," "plain of Meonenim") emphasizes the strategic nature of the conflict and the organized movement of Abimelech's forces, setting the stage for the dramatic confrontation that will ultimately lead to Abimelech's downfall, a fulfillment of divine retribution as seen in Judges 9:56-57.

EXPOSITION AND ANALYSIS

Key Word Analysis

Again (Hebrew, yâçaph, H3254): Derived from H3254, this verb literally means "to add," "to continue," or "to do again." In the context of Gaal's speech, it emphasizes his persistence and renewed assertion. Despite Zebul's sarcastic dismissal in the previous verse, Gaal does not retreat from his observation but continues to report with increased precision, indicating the undeniable reality of the approaching armies. This highlights his vigilance and the escalating tension.
Company (Hebrew, rôʼsh, H7218): While ro'sh most commonly translates to "head," "chief," or "beginning," in military contexts it specifically refers to a "detachment," "company," or "group" of soldiers, essentially the "head" or leading part of an army. Its use here indicates an organized military unit, not merely a random scattering of people, reinforcing the professional and threatening nature of Abimelech's forces.
Meonenim (Hebrew, ʻânan, H6049): This term is a plural form derived from a root typically associated with "soothsayers," "diviners," or "observers of times." While here it designates a specific geographical location, "the Plain of Meonenim," its etymological root strongly suggests a place historically linked to pagan divinatory practices or the observation of omens. This subtle linguistic echo adds a layer of potentially sinister or unholy connotation to the location from which the enemy approaches, contrasting with the righteous path.

Verse Breakdown

"And Gaal spake again and said,": This opening phrase underscores Gaal's unwavering vigilance and commitment to communicating what he sees. It highlights his persistence in reporting the undeniable truth of the approaching forces, despite Zebul's earlier mockery and attempts to dismiss his claims. Gaal is not deterred by skepticism but reiterates his findings with certainty and greater detail.
"See there come people down by the middle of the land,": This describes the first contingent of Abimelech's army. The phrase "middle of the land" (מִגַּבּוֹת הָאָרֶץ, mi-gabbot ha'aretz) likely refers to the high ground, ridges, or central elevated areas within the territory, indicating a descent from a higher position. This suggests a strategic approach, possibly from the direction of Arumah where Abimelech was based, aiming to surprise or encircle Shechem.
"and another company come along by the plain of Meonenim.": This identifies a second, distinct contingent of Abimelech's forces. The "plain of Meonenim" (מֵאֵלוֹן מְעוֹנְנִים, me'elon me'onenim – the KJV "plain" is a translation of "Elon," meaning "oak" or "terebinth," often referring to a specific tree or grove) indicates a different approach route. This suggests a coordinated tactical maneuver, likely from a different direction than the first group, possibly to flank Shechem or launch a pincers movement, emphasizing the organized nature of Abimelech's military strategy.

Literary Devices

Judges 9:37 skillfully employs several literary devices to intensify the narrative tension and underscore its theological themes. Foreshadowing is prominently featured, as Gaal's precise observations of the approaching armies explicitly signal the imminent battle and the inevitable confrontation between Gaal and Abimelech, which will ultimately lead to the latter's downfall. Dramatic Irony is powerfully at play, building upon Judges 9:36, where Zebul sarcastically dismisses Gaal's initial report; Gaal's subsequent, more detailed, and accurate report in verse 37 exposes Zebul's foolishness and highlights the undeniable nature of the threat, revealing the truth to the audience before the characters fully grasp it. The use of Topographical Detail, specifically "the middle of the land" and "the plain of Meonenim," grounds the narrative in a realistic geographical setting, making the impending conflict more tangible and emphasizing the strategic, organized movements of Abimelech's forces. Finally, the phrase "spake again" demonstrates Repetition (or continuation), underscoring Gaal's persistence and the escalating, undeniable reality of the danger, contrasting with the earlier attempts to obscure it.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 9:37, though a concise report of military observation, is deeply interwoven into the theological narrative of retribution and the inevitable consequences of unrighteous rule. Gaal's clear-sightedness in identifying the approaching armies signifies the inescapable reality of judgment for Abimelech's violent and self-serving reign. The chaos and conflict unfolding in Shechem are a direct result of Abimelech's sin, particularly his brutal murder of his seventy brothers and his seizure of power through human manipulation rather than divine appointment. This verse, therefore, serves as a tangible manifestation of the principle that evil actions have inevitable, often violent, consequences. It underscores that God's justice, though sometimes delayed, will ultimately prevail, bringing down those who rule by ambition, bloodshed, and a disregard for divine authority. It highlights the inherent instability and ultimate futility of leadership not founded on righteousness and divine will.

REFLECTION AND APPLICATION

Judges 9:37, despite its ancient military context, offers profound insights for contemporary reflection and application. Gaal's persistent and accurate observation, even in the face of Zebul's dismissive sarcasm, serves as a powerful reminder of the importance of spiritual discernment in a world often clouded by misinformation, denial, or cynical attitudes. We are called to cultivate keen spiritual insight, to "test the spirits" (1 John 4:1) and to perceive reality—both spiritual and physical—with clarity and truthfulness. This vigilance extends to recognizing approaching challenges, whether they manifest as personal temptations, societal injustices, or spiritual attacks. Just as the armies approached Shechem, we must remain acutely aware of the "schemes of the devil" (Ephesians 6:11) and the subtle ways evil can encroach upon our lives and communities. The broader narrative of Abimelech's downfall, set in motion by Gaal's observations, further highlights the enduring truth that leadership built on violence, self-interest, and a disregard for God's ways is inherently unstable and ultimately leads to destruction. This calls us to uphold principles of righteous governance, integrity, and humility in all spheres of influence, recognizing that true authority originates from God and is exercised in selfless service, not self-aggrandizement.

Questions for Reflection

How can we cultivate spiritual discernment to recognize "approaching armies" or challenges in our lives, even when others are dismissive or sarcastic?
What are some "plains of Meonenim" (areas of spiritual vulnerability or ungodly influence) that we need to be vigilant about in our personal lives or communities today?
In what ways does the story of Abimelech's rise and fall, foreshadowed by Gaal's observations, speak to the consequences of unrighteous ambition and leadership in our modern world?

FAQ

What is the significance of "the plain of Meonenim" mentioned in this verse?

Answer: The "plain of Meonenim" (or "oak of Meonenim" in some translations) is a specific geographical landmark mentioned in Judges 9:37 as one of the approach routes for Abimelech's forces. The Hebrew word Meonenim (מְעוֹנְנִים) is related to the verb meaning "to practice soothsaying" or "to observe omens." While it functions here as a place name, its etymological root strongly suggests a location historically associated with pagan divinatory practices or the observation of signs. This subtle linguistic connection may imply a place of unholy or superstitious significance, adding a layer of symbolic meaning to the setting of the impending conflict, contrasting with the divine order and the righteous path.

How does Gaal's persistence in this verse relate to the broader narrative of Judges 9?

Answer: Gaal's persistence in Judges 9:37, where he "spake again" despite Zebul's sarcasm in Judges 9:36, is crucial for the narrative's progression. It highlights his vigilance and proves his initial assessment of the approaching threat correct. This moment shifts the narrative from verbal taunting to the undeniable reality of military confrontation, exposing Zebul's foolishness and misguided loyalty to Abimelech. Gaal's accurate reporting sets the stage for the battle that will ultimately lead to the downfall of Abimelech and the men of Shechem, thereby fulfilling Jotham's curse from Judges 9:20.

CHRIST-CENTERED FULFILLMENT

The chaotic and self-serving reign of Abimelech, culminating in the violent confrontation depicted in Judges 9:37, powerfully foreshadows the desperate need for a true and righteous king. Abimelech, a king by human ambition and bloodshed, brought only instability, betrayal, and destruction to Shechem, proving the futility of human-appointed, ungodly rule. His story, and the impending battle, serve as a stark contrast to the reign of the Messiah. While Abimelech's forces approach from specific, perhaps even pagan-associated, "plains of Meonenim" to conquer through violence and deceit, Jesus, the true King, comes not from a place of divination or earthly power, but from heaven, establishing a kingdom "not of this world" (John 18:36). He is the ultimate fulfillment of the need for a just ruler, whose kingdom is built on righteousness, peace, and self-sacrifice, not on the murder of brothers or the pursuit of personal glory. The ultimate victory over sin and death, which no earthly king like Abimelech could achieve, is accomplished by the Lamb of God, who conquers not with swords but with a cross, offering redemption and eternal life. Thus, Judges 9:37, with its depiction of a flawed human king's violent machinations and inevitable downfall, points forward to the glorious coming of the Lord Jesus Christ, the King of kings, whose reign is eternal, perfectly just, and brings true peace (Revelation 19:16).

Copy as

Commentary on Judges 9 verses 22–49

22 ¶ When Abimelech had reigned three years over Israel,

23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

24 That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.

25 And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.

26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.

27 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.

28 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?

29 And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.

30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

31 And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee.

32 Now therefore up by night, thou and the people that is with thee, and lie in wait in the field:

33 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.

34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.

35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from lying in wait.

36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men.

37 And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.

38 Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them.

39 And Gaal went out before the men of Shechem, and fought with Abimelech.

40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even unto the entering of the gate.

41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.

42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.

43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them.

44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them.

45 And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt.

46 And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.

47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

I. II. Main points1. 2. Sub-points

Three years Abimelech reigned, after a sort, without any disturbance; it is not said, He judged Israel, or did any service at all to his country, but so long he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid him respect. They must have been fond of a king that could please themselves with such a one as this. But the triumphing of the wicked is short. Within three years, as the years of a hireling, all this glory shall be contemned, and laid in the dust, Isa 16:14. The ruin of these confederates in wickedness was from the righteous hand of the God to whom vengeance belongs. He sent an evil spirit between Abimelech and the Shechemites (Jdg 9:23), that is, they grew jealous one of another and ill-affected one to another. He slighted those that set him up, and perhaps countenanced other cities which now began to come into his interests more than he did theirs; and then they grew uneasy at his government, blamed his conduct, and quarrelled at his impositions. This was from God. He permitted the devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his check, but sometimes serves his own purposes by. Their own lusts were evil spirits; they are devils in men's own hearts; from them come wars and fightings. These God gave them up to, and so might be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites was for the murder of the sons of Gideon (Jdg 9:24): That the cruelty done to them might come and their blood be laid as a burden upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or later God will make inquisition for blood, innocent blood, and will return it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as principals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.

I. The Shechemites began to affront Abimelech, perhaps they scarcely knew why or wherefore, but they were given to change. 1. They dealt treacherously with him, Jdg 9:23. It is not said, They repented of their sin in owning him. Had they done so, it would have been laudable to disown him; but they did it only upon some particular pique conceived against him by their pride or envy. Those that set him up were the first that deserted him and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon were unfaithful to Abimelech; for what will hold those that will not be held by the obligation of such merits as Gideon's? Note, It is just with God that those who tempt others to be cone perfidious should afterwards be themselves betrayed by those whom they have taught to be perfidious. 2. They aimed to seize him when he was at Arumah (Jdg 9:41), his country-seat. Expecting him to come to town, they set liers in wait for him (Jdg 9:25), who should make him their prisoner whom they had lately made their prince. Those who were thus posted, he not coming, took the opportunity of robbing travellers, which would help to make the people more and more uneasy under Abimelech, when they saw he could not or would not protect them from highway-men. 3. They entertained one Gaal, and set him up as their head in opposition to Abimelech, Jdg 9:26. This Gaal is said to be the son of Ebed, which signifies a servant, perhaps denoting the meanness of his extraction. As Abimelech was by the mother's side, so he by the father's, the son of a servant. Here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamor, who was the ancient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admirably well when they were disposed to quarrel with Abimelech, and they also served his purpose; so he went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite they could to Abimelech's name, Jdg 9:27. They made themselves very merry in his absence, as those who were glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him; nay, they went into the house of their god, to solemnize their feast of in-gathering, and there they did eat, and drink, and cursed Abimelech, not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they could to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence they had fetched money to set him up with did they now meet in to curse him and contrive his ruin. Had they deserted their idol-god with their image-king, they might have hoped to prosper; but, while they still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with Gaal's vaunted defiance of Abimelech, Jdg 9:28, Jdg 9:29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech, though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon: Is not he the son of Jerubbaal? So he calls him, perhaps in an impious indignation at his name and memory for throwing down the altar of Baal, turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebul his officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them." Men of turbulent ambitious spirits thus despise dominion, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant: "O that this people were under my hand! What I would do! I would challenge Abimelech to try titles for the crown;" and it should seem he desired his friends to send him word that he was ready to dispute it with him whenever he pleased: "Increase thy army, and come out. Do thy worst; let the point be determined by the sword." This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men of no constancy.

II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of their overthrow.

1.The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the ruler of the city, who continued hearty for him. His anger was kindled (Jdg 9:30), and the more because Gaal had spoken slightly of him (Jdg 9:28), for perhaps, if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all that was said and done in Shechem against him, Jdg 9:31. Betrayers are often betrayed by some among themselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently advises him to come against the city immediately, and lose no time, Jdg 9:32, Jdg 9:33. He thinks it best that he should march his forces by night into the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.

2.Gaal, that headed their faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, Jdg 9:34. Gaal, in the morning, went out to the gate (Jdg 9:35) to see what posture things were in, and to enquire, What news? Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to move towards the city, Gaal discovers them (Jdg 9:36), takes notice of their approach to Zebul that was standing with him, little thinking that he had sent for them and was now expecting them. "Look," says he, "do not I see a body of men coming down from the mountain towards us? Yonder they are," pointing to the place. "No, no," says Zebul; "thy eye-sight deceives thee; it is but the shadow of the mountains which thou takest to be an army." By this he intended, (1.) To ridicule him, as a man of no sense or spirit, and therefore very unfit for what he pretended to, as a man that might easily be imposed upon and made to believe any thing, and that was so silly and so cowardly that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those he now saw to be but the shadow of the mountains (perhaps the mountains of Ebal and Gerizim, which lay close by the city), was undeceived by the discovery of two other companies that marched apace towards the city, then Zebul took another way to banter him, upbraiding him with what he had said but a day or two before, in contempt of Abimelech (Jdg 9:38): Where is now thy mouth, that foul mouth of thine, wherewith thou saidst, Who is Abimelech? Note, Proud and haughty people are often made in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bravado, challenged Abimelech to increase his army and come out; but now Zebul, in Abimelech's name, challenges him: Go out, and fight with them, if thou darest. Justly are the insolent thus insulted over.

3.Abimelech routed Gaal's forces that sallied out of the town, Jdg 9:39, Jdg 9:40. Gaal, disheartened no doubt by Zebul's hectoring him, and perceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable: Many were overthrown and wounded, the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snare by those that promise them glorious success.

4.Zebul that night expelled Gaal, and the party he had brought with him into Shechem, out of the city (Jdg 9:41), sending him to the place whence he came. For though the generality of the city continued still averse to Abimelech, as appears by the sequel of the story, yet they were willing to part with Gaal, and did not oppose his expulsion, because, though he had talked big, both his skill and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech is himself removed, nor do we ever hear of him any more. Exit Gaal - Gaal retires.

5.Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous dealings with him. Perhaps Abimelech had notice of their expelling Gaal, who had headed the faction, with which they thought he would have been satisfied, but the crime was too keep to be thus atoned for, and his resentments were too keen to be pacified by so small an instance of submission, besides that it was more Zebul's act than theirs; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem had come out into the field, Jdg 9:42. Some think into the field of business to plough and sow (having lately gathered in their harvest), or to perfect their harvest, for it was only their vintage that they had made an end of (Jdg 9:27), and then it intimates that they were secure. And because Abimelech had retired (Jdg 9:41) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry, Peace and safety. Others think they went out into the field of battle; though Gaal was driven out, they would not lay down their arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost the day before, (2.) He himself, with a strong detachment, cut off the communication between them and the city, stood in the entering of the gate (Jdg 9:44), that they might neither make their retreat into the city nor receive any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran upon those that were in the fields and slew them. When we go out about our business we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and, with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual; for it was afterwards rebuilt, and became so considerable a place that all Israel came thither to make Rehoboam king, Kg1 12:1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites for their serving him formerly in the murder of Gideon's sons. Thus, when God makes use of men as instruments in his hand to do his work, he means one thing and they another, Isa 10:6, Isa 10:7. They design to maintain their honour, but God to maintain his.

6.Those that retired into a strong-hold of their idol-temple were all destroyed there. These are called the men of the tower of Shechem (Jdg 9:46, Jdg 9:47), some castle that belonged to the city, but lay at some distance from it. They, hearing of the destruction of the city, withdrew into a hold of the temple, trusting, it is likely, not so much to its strength as to its sanctity; they put themselves under the protection of their idol: for thus all people will walk in the name of their god, and shall not we then choose to dwell in the house of the Lord all the days of our life? For in the time of trouble he shall hide us in his pavilion, Psa 27:5. The name of the Lord is a strong tower, Pro 18:10. But that which they hoped would be for their welfare proved to them a snare and a trap, as those will certainly find that run to idols for shelter; it will prove a refuge of lies. When Abimelech had them altogether penned up in that hold he desired no more. That barbarous project immediately came into his head of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, Jdg 9:48, Jdg 9:49. He ordered them all to follow him, and do as he did: as his father had said to his men (Jdg 7:17), Look on me, and do likewise; so saith he to his, as becomes a general that will not be wanting to give both the plainest direction and the highest encouragement that can be to his soldiers: What you have seen me do make haste to do, as I have done. Not Ite illuc - Go thither; but Venite huc - Come hither. The officers in Christ's army should thus teach by their example, Phi 4:9. He and they fetched each of them a bough from a wood not far off, laid all their boughs together under the wall of this tower, which it is probable was of wood, set fire to their boughs, and so burnt down their hold and all that were in it, who were either burnt or stifled with the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings but from their lusts? Some think that the men of the tower of Shechem were the same with the house of Millo, and then Jotham's just imprecation was answered in the letter: Let fire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, Jdg 9:20. About 1000 men and women perished in these flames, many of whom, it is probable, were no way concerned in the quarrel between Abimelech and the Shechemites, nor meddled with either side, yet, in this civil war, they came to this miserable end; for men of factious turbulent spirits perish not alone in their iniquity, but involve many more, that follow them in their simplicity, in the same calamity with them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–49. Public domain.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Judges 9:37 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.