Judges 9:56

KJV

Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

KJV (with Strong's)

Thus God {H430} rendered {H7725} the wickedness {H7451} of Abimelech {H40}, which he did {H6213} unto his father {H1}, in slaying {H2026} his seventy {H7657} brethren {H251}:

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;

Commentary

### SUMMARY
Judges 9:56 serves as a profound theological conclusion to the tragic narrative of Abimelech, explicitly declaring that God Himself orchestrated the retribution for Abimelech's heinous actions. This verse highlights 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 principle that God actively intervenes to bring about justice, ensuring that evil deeds do not go unpunished.

### CONTEXT
* **Literary Context:** Judges 9:56 appears at the culmination of the Abimelech saga, immediately following the account of his humiliating death at Thebez. The chapter begins with Abimelech's ruthless consolidation of power through the massacre of his seventy half-brothers at Ophrah, leaving only Jotham, the youngest, alive. Jotham's subsequent "parable of the trees" and curse from Mount Gerizim ([Judges 9:7-20](/judges/9-7 "Judges 9:7-20 - Jotham's Parable and Curse")) prophesied a destructive "fire" that would consume both Abimelech and the citizens of Shechem who had supported his bloody ascent to power. The narrative then meticulously details the breakdown of trust between Abimelech and Shechem, leading to conflict, the destruction of Shechem, and ultimately Abimelech's fatal wound by a millstone dropped by a woman during his siege of Thebez ([Judges 9:53](/judges/9-53 "Judges 9:53 - Abimelech's Death")). Verse 56, alongside verse 57, explicitly states that these events were not mere coincidence but the direct "rendering" of divine justice, bringing the chapter's thematic focus on retribution to a definitive close.

* **Historical & Cultural Context:** The period of the Judges, characterized by the refrain "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")), was marked by moral decay, political instability, and a cyclical pattern of apostasy, oppression, and deliverance. Abimelech's attempt to establish a monarchy through violence stands in stark contrast to the divine ideal of leadership and highlights the dangers of human ambition unchecked by God's law. The concept of the "father's house" (Hebrew: *bet 'av*) was central to Israelite society, representing one's lineage, honor, and inheritance. Abimelech's slaughter of his brothers was an egregious offense against his father Gideon's legacy and the very fabric of the tribal community, a profound act of dishonor and betrayal. The use of a millstone by a woman to kill a warrior was deeply humiliating in ancient warfare, emphasizing the ignominious nature of Abimelech's downfall and serving as a public display of divine contempt for his actions.

* **Key Themes:** The overarching theme in Judges 9:56, and indeed throughout the Abimelech narrative, is **divine retribution and justice**. God is depicted as actively involved in human affairs, ensuring that wickedness is met with appropriate consequences. This verse powerfully illustrates the principle of **consequences of sin**, demonstrating that Abimelech's ruthless ambition, fratricide, and tyranny directly led to his violent and humiliating demise. His death by a woman's hand, echoing the nature of his crimes, serves as a fitting judgment. Furthermore, the verse underscores the **fulfillment of prophecy**, as Jotham's curse, spoken earlier in the chapter ([Judges 9:20](/judges/9-20 "Judges 9:20 - Jotham's Prophetic Curse")), finds its complete and precise realization in Abimelech's downfall and the destruction of Shechem. This reinforces the reliability of God's word and His unwavering commitment to justice.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Rendered (Hebrew, _shuv'_):** This verb means "to return," "to bring back," or "to repay." In this context, it signifies that God caused Abimelech's wickedness to "return" upon his own head. It's not a passive observation of consequences but an active, divine act of bringing about justice, ensuring that the evil he sowed was reaped by him. It emphasizes God's direct agency in the unfolding of events, portraying Him as the ultimate judge who settles accounts.
* **Wickedness (Hebrew, _ra'ah'_):** This term broadly refers to evil, malice, harm, or calamity. Here, it specifically denotes Abimelech's moral depravity and the heinous acts he committed, particularly the murder of his brothers. The use of this strong word highlights the severity of his sin in God's eyes, not merely as a political maneuver but as an act fundamentally opposed to divine order and human decency.
* **Unto his father (Hebrew, _'el 'abîw'_):** While Abimelech killed his brothers, not Gideon directly, this phrase signifies the profound offense against Gideon's legacy, house, and family line. In ancient Israelite culture, the "father's house" was the foundational unit, representing identity, honor, and continuity. By slaughtering Gideon's legitimate sons, Abimelech sought to erase Gideon's heritage and seize power, an act of profound dishonor and betrayal that constituted a direct affront to his father's memory and the very structure of his family.

#### Verse Breakdown
* **"Thus God rendered":** This opening phrase immediately establishes divine causality. The events that follow are not random occurrences or mere human machinations but are directly orchestrated by God. It asserts God's sovereignty and active involvement in history, particularly in the administration of justice. This rendering is a deliberate act of divine judgment.
* **"the wickedness of Abimelech":** This specifies the object of God's rendering—Abimelech's evil deeds. It refers to the sum total of his depraved actions, including his ambition, treachery, and the brutal violence he employed to gain and maintain power. The text clearly links his downfall to his moral failings, leaving no doubt about the cause-and-effect relationship.
* **"which he did unto his father":** As discussed in "Key Word Analysis," this clause clarifies the profound nature of Abimelech's offense. It's not just fratricide, but a deep dishonor and destruction aimed at the very foundation of his father Gideon's house and legacy. It underscores the familial and societal impact of his crimes, making them even more heinous in the eyes of God.
* **"in slaying his seventy brethren":** This final clause pinpoints the most egregious act that warranted such divine retribution. The mass murder of his half-brothers was the foundational act of his wickedness, the bloody cornerstone of his tyrannical reign. The number "seventy" emphasizes the scale of the atrocity, highlighting the cold-blooded nature of his ambition.

#### Literary Devices
The narrative of Abimelech's rise and fall is rich with **Irony**. Abimelech, who ruthlessly murdered his seventy brothers to secure power, 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](/judges/9-20 "Judges 9:20 - Jotham's Curse")). 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. The narrative structure itself demonstrates **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 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.

* [Psalm 7:16](/psalms/7-16 "Psalm 7:16 - The Wicked's Own Mischief")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to the Lord")

### 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.

#### Questions for Reflection
* **How does Abimelech's story challenge our understanding of justice in a world where evil often seems to go unpunished?**
* **In what ways might we be tempted to pursue our own ambitions at the expense of others, and what lessons can we draw from Abimelech's downfall?**
* **How does the concept of God "rendering" wickedness impact our trust in His sovereignty and our commitment to living righteously?**

### 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.

### 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 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 those who believe in Him might be spared. The principle of "sowing and reaping" ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")) 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). 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](/romans/3-23 "Romans 3:23-26 - Righteousness Through Faith")). He is the true Judge who will one day return to render final justice ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")), but also the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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

Psalms 94:23

And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; [yea], the LORD our God shall cut them off.

Proverbs 5:22

His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.

Judges 9:24

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.

Psalms 58:10

The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

Psalms 58:11

So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.

Matthew 7:2

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

Revelation 19:20

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.