TRV
Translation
King James Version
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.
Complete Jewish Bible
God also repaid the men of Sh'khem for all the wrong they had done; on them came the curse of Yotam the son of Yeruba'al.
Berean Standard Bible
And God also brought all the wickedness of the men of Shechem back upon their own heads. So the curse of Jotham son of Jerubbaal came upon them.
American Standard Version
and all the wickedness of the men of Shechem did God requite upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
World English Bible Messianic
and all the wickedness of the men of Shechem did God requite on their heads: and on them came the curse of Jotham the son of Jerubbaal.
Geneva Bible (1599)
Also all the wickednes of the men of Shechem did God bring vpon their heads. So vpon them came the curse of Iotham the sonne of Ierubbaal.
Young's Literal Translation
and all the evil of the men of Shechem hath God turned back on their head, and come unto them doth the cursing of Jotham son of Jerubbaal.
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In the KJVVerse 6,812 of 31,102
Study This Verse
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 9:57 serves as the definitive theological conclusion to the tumultuous narrative of Abimelech and the men of Shechem, powerfully affirming the unwavering principle of divine retribution and the precise fulfillment of prophetic utterance. It declares with solemn authority that God Himself orchestrated the consequences of their collective wickedness, ensuring that the judgment fell directly upon their heads, thereby validating the potent curse pronounced by Jotham, the sole surviving son of Jerubbaal (Gideon), against those who had conspired in the murder of his seventy brothers and sought to establish an illegitimate monarchy through bloodshed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 9:57 masterfully employs several potent literary devices to convey its profound message. Poetic Justice is strikingly evident, as the very violence and treachery that Abimelech and the men of Shechem initiated ultimately consumed them; their end perfectly mirrored their unrighteous means. Irony is also present: those who sought to establish power through bloodshed and an unholy alliance found their partnership dissolving into mutual destruction, a self-inflicted wound. The explicit mention of God's direct action ("did God render") functions as a form of Divine Intervention or Theophany, emphasizing that these events were not random occurrences but were part of God's active governance, judgment, and righteous administration of justice. Finally, the verse serves as a powerful instance of Fulfillment of Prophecy, validating Jotham's earlier curse and reinforcing the pervasive biblical theme of God's sovereign control over the unfolding narrative of human history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:57 stands as a profound theological statement on God's active and unwavering justice in the world. It asserts that God is not a passive observer of human wickedness but an ultimate arbiter who ensures that evil deeds eventually return upon the heads of their perpetrators. This consistent principle of divine retribution, often referred to as the law of sowing and reaping, is a pervasive thread throughout scripture, affirming that while justice may be delayed, it is never ultimately denied. The verse powerfully reinforces the absolute reliability of God's word, demonstrating that prophetic pronouncements, even those spoken in despair or warning, carry divine authority and will inevitably come to pass. It serves as a stark reminder that choices have profound consequences, and complicity in evil, whether through direct action, financial support, or silent assent, incurs divine accountability. This narrative segment illustrates that God's moral order cannot be violated with impunity, and He will ensure that righteousness ultimately prevails.
REFLECTION AND APPLICATION
Judges 9:57 offers timeless lessons for contemporary life, reminding us of the enduring principles of divine justice and personal accountability. In a world where evil often seems to triumph and perpetrators escape immediate consequence, this verse assures us that God is a righteous judge who sees all actions, both overt and concealed. It challenges us to examine our own alliances, ambitions, and choices, urging us to avoid complicity in wrongdoing or the pursuit of power and gain through unrighteous means, for the "evil" we sow will inevitably be "rendered upon our heads" in some form, whether in this life or the next. The narrative encourages us to trust implicitly in God's ultimate sovereignty and justice, even when circumstances appear chaotic or unfair, knowing that He will bring about His purposes in His perfect timing. It calls us to live with integrity, recognizing that true flourishing and lasting peace come from aligning with God's righteous standards, not from manipulating circumstances or engaging in treachery. This passage serves as a powerful call to repentance and a reminder of the gravity of our moral choices before a holy God.
Questions for Reflection
FAQ
Why is God explicitly mentioned as the agent of retribution here, rather than simply attributing it to natural consequences?
Answer: The explicit mention of "God did render upon their heads" is crucial because it elevates the events from mere historical happenstance or the natural consequences of human folly to a direct, intentional act of divine justice. While the discord between Abimelech and Shechem might appear to be a natural outcome of their unholy alliance, the text in Judges 9:23 explicitly states that "God sent an evil spirit between Abimelech and the men of Shechem." This demonstrates God's active sovereignty over human affairs, even using human sin and conflict to achieve His righteous purposes. It underscores the profound theological message that God is not a passive observer but an active participant in history, ensuring that justice is ultimately served and His word, whether in promise or judgment, is perfectly fulfilled.
What was Jotham's curse and why was its fulfillment so significant?
Answer: Jotham's curse, delivered as part of his poignant "Parable of the Trees" from Mount Gerizim (Judges 9:7-15), was a prophetic warning that "fire would come out from Abimelech and devour the men of Shechem and Beth Millo, and fire come out from the men of Shechem and Beth Millo and devour Abimelech" (Judges 9:20). Its fulfillment is profoundly significant because it validates Jotham as a true prophet of God and unequivocally confirms the reliability of divine pronouncements. The mutual destruction of Abimelech and Shechem, through internal conflict and external warfare, was not random but the precise working out of God's judgment as foretold. It serves as a powerful testament to God's meticulous control over human events and His unwavering commitment to upholding justice, even when delivered through a human voice in a moment of despair.
CHRIST-CENTERED FULFILLMENT
While Judges 9:57 vividly portrays God's unyielding justice in rendering evil upon the heads of the wicked, its ultimate fulfillment and deepest theological meaning are found in the person and redemptive work of Jesus Christ. The curse that came upon Abimelech and Shechem for their sin foreshadows the universal truth that the wages of sin is death (Romans 6:23) and that all humanity stands under a divine curse due to rebellion against God's holy law (Galatians 3:10). Yet, in Christ, God's perfect justice and boundless mercy perfectly converge. Instead of rendering the full weight of humanity's evil upon our own heads, God, in His infinite love, "made him who knew no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Jesus, the true and righteous King, unlike the illegitimate and violent Abimelech, willingly bore the curse and the "evil" of humanity's sin on the cross, becoming a curse for us to redeem us from the curse of the law (Galatians 3:13). He is the ultimate Lamb of God who takes away the sin of the world (John 1:29), absorbing the divine wrath that was justly due to us. Thus, Judges 9:57, with its stark image of retribution, points forward to the cross, where God's justice was fully satisfied, and a path to reconciliation, forgiveness, and eternal life was opened for all who believe in the one who took our curse upon Himself.