TRV
Translation
King James Version
Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
Complete Jewish Bible
This is how God paid back Avimelekh for the wrong he did to his father in murdering his seventy brothers.
Berean Standard Bible
In this way God repaid the wickedness that Abimelech had done to his father in murdering his seventy brothers.
American Standard Version
Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren;
World English Bible Messianic
Thus God requited the wickedness of Abimelech, which he did to his father, in killing his seventy brothers;
Geneva Bible (1599)
Thus God rendred the wickednes of Abimelech, which he did vnto his father, in slaying his seuentie brethren.
Young's Literal Translation
and God turneth back the evil of Abimelech which he did to his father to slay his seventy brethren;
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In the KJVVerse 6,811 of 31,102
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Commentary on Judges 9 verses 50–57
50 ¶ Then went Abimelech to Thebez, and encamped against Thebez, and took it.
51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.
52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.
54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with who was their leader in villany. Thebez was a small city, probably not far from Shechem, dependent upon it, and in confederacy with it. Now,
I. Abimelech attempted the destruction of this city (Jdg 9:50), drove all the inhabitants of the town into the castle, or citadel, Jdg 9:51. When he had them there he did not doubt but he should do the same execution here that he had lately done at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any other tower. He attempted to set fire to this tower, at least to burn down the door, and so force an entrance, Jdg 9:52. Those who have escaped and succeeded well in one desperate attempt are apt to think the like attempt another time not desperate. This instance was long after quoted to show how dangerous it is to come near the call of a besieged city, Sa2 11:20, etc. But God infatuates those whom he will ruin.
II. In the attempt he was himself destroyed, having his brains knocked out with a piece of a millstone, Jdg 9:57. No doubt this man was a murderer, whom, though he had escaped the dangers of the war with Shechem, yet vengeance suffered not to live, Act 28:4. Evil pursues sinners, and sometimes overtakes them when they are not only secure, but triumphant. Thebez, we may suppose, was a weak inconsiderable place, compared with Shechem. Abimelech, having conquered the greater, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the tower to deal with; yet he lays his bones by that, and there is all his honour buried. Thus are the mighty things of the world often confounded by the weakest and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence that are unreasonable in their demands of satisfaction for injuries received. Abimelech had some reason to chastise the Shechemites, and he had done it with a witness; but when he will carry his revenges further, and nothing will serve but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed; for verily there is a God that judges in the earth. Three circumstances are worthy of observation in the death of Abimelech: - 1. That he was slain with a stone, as he had slain his brethren all upon one stone. 2. That he had his skull broken. Vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, Jdg 9:53. He saw the stone come; it was therefore strange he did not avoid it, but, no doubt, this made it so much the greater mortification to him to see from what hand it came. Sisera died by a woman's hand and knew it not; but Abimelech not only fell by the hand of a woman but knew it, and, when he found himself ready to breathe his last, nothing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His foolish pride, in laying so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would become of that, no prayer to God for his mercy; but very solicitous he is to patch up his shattered credit, when there is no patching his shattered skull. "O let it never be said that such a mighty man as Abimelech was killed by a woman!" The man was dying, but his pride was alive and strong, and the same vain-glorious humour that had governed him all along appears now at last. Qualis vita, finis ita - As was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must run him through, not to rid him the sooner out of his pain, but that men say not, A woman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he became a self-murderer. Better have it said, A woman slew him, than that it should be said, His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is observable that this very thing which Abimelech was in such care to conceal appears to have been more particularly remembered by posterity than most passages of his history; for Joab speaks of it as that which he expected David would reproach him with, for coming so nigh the wall, Sa2 11:21. The ignominy we seek to avoid by sin we do but perpetuate the remembrance of.
III. The issue of all is that Abimelech being slain, 1. Israel's peace was restored, and an end was put to this civil war; for those that followed him departed every man to his place, Jdg 9:55. 2. God's justice was glorified (Jdg 9:56, Jdg 9:57): Thus God punished the wickedness of Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for it was not a curse causeless. Thus he preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by the judgments which he executes, when the wicked is snared in the work of his own hands. Though wickedness may prosper awhile, it will not prosper always.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 50–57. Public domain.
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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.
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SUMMARY
Judges 9:56 delivers a profound theological verdict on the tragic saga of Abimelech, unequivocally stating that God Himself orchestrated the retribution for Abimelech's heinous actions. This verse powerfully asserts divine justice, demonstrating that the severe consequences Abimelech faced, culminating in his ignominious death, were a direct and fitting repayment for the wickedness he perpetrated, most notably the brutal slaughter of his seventy half-brothers. It underscores the active role of God in history, ensuring that evil deeds do not go unpunished and that His moral order ultimately prevails.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Abimelech's rise and fall is rich with Irony. Abimelech, who ruthlessly murdered his seventy brothers to secure power and establish a male-dominated dynasty, ultimately dies a humiliating death at the hands of a woman, struck down by a common millstone, a tool of domesticity rather than warfare. This ignominious end stands in stark contrast to his violent ambition and fulfills the Prophecy Fulfillment of Jotham's curse, where "fire" would come out from Abimelech and consume the people of Shechem, and fire would come out from Shechem and consume Abimelech (Judges 9:20). The entire account serves as a powerful example of Retribution Theology, where the consequences of sin are shown to be a direct and fitting repayment from God, often mirroring the nature of the offense. The narrative structure itself demonstrates clear Cause and Effect, meticulously detailing Abimelech's wicked actions and then showing their inevitable, divinely ordained consequences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:56 powerfully articulates a fundamental principle of biblical theology: God is a righteous judge who actively intervenes in human history to ensure that wickedness does not go unpunished. This verse is not merely a historical summary but a profound theological statement about divine justice, demonstrating that God holds individuals accountable for their actions. Abimelech's story serves as a stark reminder that while the wicked may prosper for a time, God's justice will ultimately prevail, often with consequences that fittingly reflect the nature of the sin committed. This divine rendering is a testament to God's moral governance of the world, assuring believers that He is sovereign over all events, even in times of chaos and moral decline, and that His character demands that sin be addressed.
REFLECTION AND APPLICATION
Judges 9:56 serves as a profound and sobering reminder of God's unwavering commitment to justice and the inevitable consequences of sin. It teaches us that no act of wickedness, however seemingly successful or hidden, escapes the notice of the Almighty. Abimelech's story is a cautionary tale against ruthless ambition, the pursuit of power through immoral means, and the disregard for human life and divine law. It encourages us to live with integrity, knowing that our actions have eternal weight and that God is ultimately the one who "renders" justice. In a world where evil often appears to triumph, this verse offers comfort and assurance that God is sovereign, and His moral order will ultimately be upheld. It calls us to trust in His perfect timing and to align our lives with His righteous standards, rather than pursuing selfish desires that lead to destruction. It also reminds us that while we may not always see immediate justice, God's ultimate judgment is certain and perfectly righteous.
Questions for Reflection
FAQ
Why does Judges 9:56 state that Abimelech's wickedness was "unto his father" when he killed his seventy brothers, not Gideon directly?
Answer: The phrase "unto his father" (Hebrew: 'el 'abîw) in this context signifies a profound offense against Gideon's legacy, honor, and family line, rather than a direct physical act against Gideon himself. In ancient Israelite society, the "father's house" (Hebrew: bet 'av) was the foundational unit of identity, inheritance, and social standing. By systematically slaughtering his seventy half-brothers—Gideon's legitimate sons—Abimelech sought to eradicate Gideon's lineage and seize power for himself, effectively dishonoring and destroying his father's house and memory. This act was a betrayal of his familial duty and a direct assault on the very fabric of his father's heritage, making it a profound "wickedness... unto his father." This interpretation is crucial for understanding the depth of Abimelech's sin and the fitting nature of God's judgment, as God's justice often addresses the full scope of an offense, including its impact on family and legacy, as seen throughout the narrative of Judges 9.
CHRIST-CENTERED FULFILLMENT
While Judges 9:56 speaks of God's direct retribution for Abimelech's wickedness, the ultimate and perfect "rendering" of justice, coupled with profound mercy, is found in Jesus Christ. The Old Testament's demonstrations of divine judgment, like Abimelech's fate, foreshadow the absolute righteousness of God and the certainty that sin will be judged. However, unlike Abimelech, whose wickedness was repaid upon himself, Christ perfectly bore the wickedness of humanity upon the cross. He became the ultimate recipient of God's righteous wrath against sin, so that all who believe in Him might be spared. The principle of "sowing and reaping" (Galatians 6:7) is fulfilled in Christ in a redemptive way: He, who knew no sin, became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Thus, while Abimelech's story highlights the terrifying justice of God, the gospel reveals that same justice satisfied in the person of Jesus, who offers reconciliation and forgiveness to all who turn from their own wickedness and trust in His atoning sacrifice (Romans 3:23-26). He is the true Judge who will one day return to render final justice (Revelation 20:11-15), but also the Lamb of God who takes away the sin of the world (John 1:29), offering a path to escape the judgment that Abimelech so justly received.