Judges 9:4

KJV

And they gave him threescore and ten [pieces] of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.

KJV (with Strong's)

And they gave {H5414} him threescore and ten {H7657} pieces of silver {H3701} out of the house {H1004} of Baalberith {H1170}, wherewith Abimelech {H40} hired {H7936} vain {H7386} and light {H6348} persons {H582}, which followed {H3212} him {H310}.

Complete Jewish Bible

They also gave him seventy pieces of silver from the temple of Ba'al-B'rit; and he used these to pay good-for-nothing thugs to follow him.

Berean Standard Bible

So they gave him seventy shekels of silver from the temple of Baal-berith, with which Abimelech hired some worthless and reckless men to follow him.

American Standard Version

And they gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light fellows, who followed him.

Commentary

### SUMMARY
Judges 9:4 chronicles the ignominious beginning of Abimelech's bid for kingship in Shechem, revealing the corrupt foundation of his power. This verse details how he secured seventy pieces of silver from the temple of Baal-berith, a pagan deity, and used these funds to hire a band of "vain and light persons"—worthless and reckless mercenaries—who would become his instruments in seizing control and executing his brothers. It starkly illustrates the moral decay and spiritual apostasy prevalent in Israel during the period of the Judges, setting a dark precedent for Abimelech's short-lived and violent reign.

### CONTEXT
* **Literary Context:** Judges 9:4 is a critical pivot point following Gideon's death and his refusal of kingship in [Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship"). Gideon had seventy legitimate sons ([Judges 8:30](/judges/8-30 "Judges 8:30 - Gideon's Many Sons")), and Abimelech, his illegitimate son by a Shechemite concubine, saw an opportunity for power. He appealed to his mother's family in Shechem, arguing for a single ruler (himself) over the "seventy sons of Jerubbaal." This verse immediately precedes Abimelech's brutal slaughter of all but one of his brothers on a single stone at Ophrah ([Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Slaughters His Brothers")), making the seventy pieces of silver a chilling foreshadowing of the seventy lives he would extinguish. The narrative of Judges 9 then unfolds as a tragic tale of usurpation, treachery, and divine retribution, with this verse laying the groundwork for the ensuing chaos.

* **Historical & Cultural Context:** The period of the Judges was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, often summarized by the phrase, "everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right") and [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Shechem, a significant city with a history dating back to Abraham ([Genesis 12:6](/genesis/12-6 "Genesis 12:6 - Abraham at Shechem")) and Jacob ([Genesis 33:18-20](/genesis/33-18-20 "Genesis 33:18-20 - Jacob Buys Land in Shechem")), was a Canaanite enclave within Israelite territory, known for its syncretistic religious practices. The presence of the "house of Baal-berith" indicates a deep entrenchment of Baal worship, a fertility deity, within the city, even after centuries of Israelite presence. The willingness of the Shechemites to fund Abimelech's violent ambitions from their idolatrous temple highlights their spiritual compromise and moral degradation, setting the stage for the subsequent divine judgment upon both Abimelech and Shechem.

* **Key Themes:** Judges 9:4 powerfully contributes to several overarching themes within the book of Judges and broader biblical narrative. It exemplifies the dangers of **unchecked ambition and usurpation**, as Abimelech, driven by a ruthless desire for power, disregards familial ties and moral boundaries. The verse also underscores the **corrupting influence of idolatry**, demonstrating how the worship of false gods like Baal-berith not only leads to spiritual apostasy but also directly funds and facilitates violence and injustice within the community. Furthermore, it highlights the theme of **ungodly alliances**, as Abimelech's reliance on "vain and light persons" illustrates the character of those who willingly align themselves with unrighteous causes for personal gain. Ultimately, this verse serves as a crucial point in the narrative that **foreshadows divine justice**, setting in motion a chain of events that will inevitably lead to the downfall of Abimelech and the judgment of Shechem for their complicity in his wicked ascent, echoing the principle found in [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Baal-berith (Hebrew, _Baʿal Bĕrît'_):** Literally meaning "Lord of the Covenant" or "Master of the Covenant." This is a deeply ironic and blasphemous title for a pagan deity, as the true God of Israel, Yahweh, is the God of the covenant, who established His covenant with Abraham ([Genesis 15:18](/genesis/15-18 "Genesis 15:18 - God's Covenant with Abraham")) and reiterated it through Moses ([Exodus 24:8](/exodus/24-8 "Exodus 24:8 - The Covenant at Sinai")). The Shechemites' worship of Baal-berith signifies their profound spiritual apostasy and their reliance on a false god for security and prosperity, rather than the God who had delivered Israel from bondage. The funding of Abimelech's coup from this temple underscores the pervasive nature of idolatry and its direct link to moral and social corruption.
* **Vain and Light Persons (Hebrew, _rêqîm wĕpōḥăzîm'_):** This compound phrase vividly describes the character of Abimelech's hired mercenaries. _Rêqîm_ (רֵקִים) means "empty," "worthless," or "idle," often implying a lack of substance, moral character, or productive purpose. These were individuals with nothing to lose, perhaps vagrants or outcasts. _Pōḥăzîm_ (וּפֹחֲזִים) means "reckless," "insolent," "wanton," or "unrestrained." Together, these terms paint a picture of individuals who are morally bankrupt, desperate, and prone to violence, easily swayed by money to commit wicked deeds without conscience or restraint. They represent the lowest strata of society, willing to serve any master for profit, embodying the lawlessness of the era.

#### Verse Breakdown
* **"And they gave him threescore and ten [pieces] of silver":** This phrase indicates that the Shechemites, specifically Abimelech's maternal relatives and possibly the leaders of the city, provided him with a significant sum of money. The "seventy pieces of silver" is highly symbolic, directly mirroring the seventy legitimate sons of Gideon whom Abimelech would soon murder. This financial transaction is not merely a practical detail but a chilling prefigurement of the bloodshed to come, highlighting the Shechemites' complicity in Abimelech's murderous plot.
* **"out of the house of Baalberith":** This specifies the source of the funds: the temple dedicated to Baal-berith, the local Canaanite deity worshipped in Shechem. This detail is crucial, revealing that Abimelech's ascent to power was not only through manipulation and violence but was also directly financed by idolatry. It signifies a profound spiritual compromise, as the resources intended for the worship of a false god were now being used to facilitate an ungodly and violent usurpation of power, further desecrating the land and its people.
* **"wherewith Abimelech hired vain and light persons, which followed him":** This clause describes Abimelech's immediate use of the ill-gotten gains. He did not seek out honorable or loyal allies but rather "vain and light persons"—worthless, reckless, and morally bankrupt individuals. These were mercenaries, motivated solely by financial gain, willing to commit violence and atrocity. Their character reflects Abimelech's own moral depravity and the type of leadership he intended to establish: one built on brute force and unprincipled alliances, rather than justice or divine mandate.

#### Literary Devices
Judges 9:4 employs several potent **Literary Devices** to convey its grim message. The most striking is **Irony**, particularly in the reference to "Baal-berith," the "Lord of the Covenant." This title stands in stark contrast to the true God of Israel, Yahweh, who is the faithful covenant-keeping God. The fact that funds from this false "covenant lord" are used to break natural covenants (family ties) and to hire "vain and light" individuals for a murderous plot underscores the spiritual perversion and moral chaos of the time. There is also strong **Symbolism** in the "seventy pieces of silver," which directly corresponds to the seventy sons of Gideon whom Abimelech would soon slaughter, making the payment a chilling premonition of the bloodshed. This numerical parallelism enhances the sense of calculated malevolence. Furthermore, the description of Abimelech's recruits as "vain and light persons" is a form of **Characterization through Description**, immediately painting a picture of their moral emptiness and reckless nature, which in turn reflects on Abimelech's own character and the unrighteousness of his cause. This verse also serves as **Foreshadowing**, as the corrupt and violent means by which Abimelech seizes power inevitably predict the violent and tragic end of his reign, a common theme in narratives of unrighteous rulers.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:4 serves as a stark theological commentary on the consequences of spiritual apostasy and the dangers of unchecked human ambition when divorced from divine guidance. The funding of Abimelech's coup from the temple of Baal-berith vividly illustrates how idolatry not only corrupts individual hearts but also infiltrates and perverts societal structures, leading to violence, injustice, and the breakdown of moral order. This act of drawing resources from a pagan temple for a murderous purpose underscores the profound spiritual darkness of the period, where the people had abandoned their covenant with Yahweh for the empty promises of false gods. The hiring of "vain and light persons" further emphasizes the unholy alliances forged in the absence of godly leadership, where power is sought through coercion and manipulation rather than righteousness and service. The narrative thus highlights God's sovereignty over human affairs, even amidst chaos, demonstrating that actions rooted in ungodliness inevitably lead to self-destruction and divine judgment, a principle consistently upheld throughout Scripture.

* [Deuteronomy 12:2-4](/deuteronomy/12-2-4 "Deuteronomy 12:2-4 - Destroy Idolatry")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [Romans 1:28-32](/romans/1-28-32 "Romans 1:28-32 - God's Judgment on Unrighteousness")

### REFLECTION AND APPLICATION
Judges 9:4 offers profound lessons for contemporary believers, serving as a cautionary tale against the allure of power, the insidious nature of idolatry, and the perils of unholy alliances. It challenges us to examine the sources of our resources and the character of those with whom we align ourselves in pursuing our goals, whether personal, professional, or spiritual. The "seventy pieces of silver" from the "house of Baal-berith" remind us that means matter as much as ends; pursuing noble objectives through corrupt or ungodly methods ultimately defiles the outcome and invites divine judgment. We are called to discern carefully, ensuring that our ambitions are submitted to God's will and that our partnerships reflect His righteousness, rather than compromising our integrity for worldly gain. This verse compels us to consider how easily even seemingly small compromises with ungodliness can lead to devastating consequences, urging us to remain vigilant in our devotion to the one true God and to walk in integrity, trusting in His provision and guidance above all else.

#### Questions for Reflection
* **In what ways might "idolatry" manifest in our lives today, and how might it subtly fund or enable ungodly pursuits?**
* **How do we discern between "vain and light persons" and those who are genuinely aligned with God's purposes, especially when seeking partnerships or alliances?**
* **What are the potential dangers of pursuing personal ambition or power without seeking God's guidance and approval for the means employed?**

### FAQ
**Why did the Shechemites give Abimelech money from the temple of Baal-berith?**

Answer: The Shechemites gave Abimelech money from the temple of Baal-berith because they were deeply entrenched in the worship of this Canaanite deity, viewing it as their primary source of blessing and protection. Abimelech, being their kinsman through his mother, appealed to their tribal loyalty and self-interest, convincing them that it was better to have one ruler (himself) than the seventy sons of Gideon. By providing funds from their sacred treasury, they were not only supporting Abimelech's political ambitions but also symbolically dedicating his violent rise to their false god, believing it would secure their future. This act highlights their spiritual apostasy and their willingness to use even their religious resources for violent and ungodly ends, demonstrating their complicity in the subsequent atrocities.

**What does "vain and light persons" mean, and why did Abimelech hire them?**

Answer: The phrase "vain and light persons" translates the Hebrew _rêqîm wĕpōḥăzîm_. _Rêqîm_ refers to individuals who are "empty," "worthless," or "idle," often implying a lack of substance, moral character, or productive purpose. _Pōḥăzîm_ describes those who are "reckless," "insolent," or "wanton." Together, they depict a band of morally bankrupt, desperate, and unrestrained individuals, likely vagrants or outcasts, who were willing to commit violence for money. Abimelech hired them precisely because of their character: they were easily bought, lacked conscience, and were capable of carrying out his brutal plan to eliminate his brothers without question or moral qualm. Their very nature underscored the depravity of Abimelech's cause and the unprincipled foundation of his kingship.

**What was the significance of "seventy pieces of silver" in this context?**

Answer: The "seventy pieces of silver" holds profound symbolic significance, directly correlating with the seventy legitimate sons of Gideon whom Abimelech would brutally murder immediately after receiving these funds ([Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Slaughters His Brothers")). This numerical correspondence makes the payment a chilling foreshadowing of the bloodshed to come. It suggests a calculated and deliberate act of usurpation, where each piece of silver could be seen as a payment for the life of one of Gideon's sons. This detail underscores the cold, premeditated nature of Abimelech's ambition and the Shechemites' complicity in his murderous plot, setting a dark and violent tone for the entire narrative of [Judges 9](/judges/9 "Judges 9 - Abimelech's Reign and Downfall").

### CHRIST-CENTERED FULFILLMENT
Judges 9:4, with its grim portrayal of Abimelech's unholy ascent to power, stands in stark contrast to the true and righteous kingship of Jesus Christ. Abimelech, an illegitimate son, seized power through violence and treachery, funded by idolatry and supported by "vain and light persons." His reign was characterized by bloodshed and ultimately ended in divine judgment, illustrating the futility of human ambition apart from God. In profound contrast, Jesus Christ is the legitimate Son, the true King of Israel, whose kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")). He did not hire mercenaries but called disciples, many of whom were humble and "light" in the world's eyes, yet were transformed into powerful witnesses by the Holy Spirit. His "funding" came not from pagan temples but from the Father's eternal will and His own self-sacrifice on the cross, a perfect and sinless offering that secured true covenant and peace, unlike the false covenant of Baal-berith. While Abimelech murdered his brothers to gain a fleeting throne, Christ laid down His life for His "brothers" and sisters, establishing an eternal kingdom through love and redemption ([Hebrews 2:11](/hebrews/2-11 "Hebrews 2:11 - Jesus Not Ashamed to Call Them Brothers")). The judgment that befell Abimelech and Shechem foreshadows the ultimate judgment against all who reject God's rightful King and cling to false gods or unrighteous paths, while Christ's reign promises justice, peace, and eternal life for all who follow Him ([Revelation 11:15](/revelation/11-15 "Revelation 11:15 - The Kingdom of the World Has Become the Kingdom of Our Lord")).

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

Judges 8:33

And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

2 Chronicles 13:7

And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them.

Judges 11:3

Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.

Acts 17:5

But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

Proverbs 12:11

¶ He that tilleth his land shall be satisfied with bread: but he that followeth vain [persons is] void of understanding.

Judges 9:46

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

Judges 9:49

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.