Judges 9:6

KJV

And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.

KJV (with Strong's)

And all the men {H1167} of Shechem {H7927} gathered together {H622}, and all the house {H1004} of Millo {H4407}{H1037}, and went {H3212}, and made {H4427} Abimelech {H40} king {H4428}, by the plain {H436} of the pillar {H5324} that was in Shechem {H7927}.

Complete Jewish Bible

All the men of Sh'khem and all Beit-Millo got together and went and made Avimelekh king at the oak by the cult-pillar in Sh'khem.

Berean Standard Bible

Then all the leaders of Shechem and Beth-millo gathered beside the oak at the pillar in Shechem and proceeded to make Abimelech their king.

American Standard Version

And all the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.

Commentary

### SUMMARY
Judges 9:6 chronicles the illicit and violent coronation of Abimelech, the son of Gideon's concubine, as king over the influential city of Shechem and the powerful "house of Millo." This pivotal and disturbing event immediately follows Abimelech's ruthless slaughter of his seventy half-brothers, a horrific act driven by unbridled ambition to seize power. The assembly of the men of Shechem and the prominent house of Millo at a site deeply sacred to Israel's covenant history underscores a profound departure from God's established order for His people, marking a tragic embrace of human-centered rule that inevitably ushers in a period of chaos, betrayal, and divine judgment within the nascent nation.

### CONTEXT
* **Literary Context:** Judges 9:6 serves as the immediate consequence of Abimelech's heinous act of fratricide, detailed in [Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Murders His Brothers"), where he brutally murdered all but one of his seventy half-brothers on a single stone in Ophrah, his father Gideon's hometown. This verse depicts the swift political maneuver to consolidate his ill-gotten power, standing in stark contrast to Gideon's earlier, Spirit-led refusal of kingship for himself and his descendants, asserting instead that "the Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship")). The narrative then seamlessly transitions into Jotham's powerful and prophetic parable of the trees ([Judges 9:7-21](/judges/9-7 "Judges 9:7-21 - Jotham's Parable of the Trees")), which functions as a divine indictment of Shechem's unrighteous choice and chillingly foretells the tragic downfall of both Abimelech and the city itself. This entire chapter vividly illustrates the deepening moral and spiritual decay pervasive in Israel during the period of the Judges, where human ambition and ungodly alliances increasingly supplanted divine leadership and covenant faithfulness.
* **Historical & Cultural Context:** Shechem held immense historical and religious significance for ancient Israel. It was the very first place Abraham built an altar upon entering Canaan ([Genesis 12:6-7](/genesis/12-6 "Genesis 12:6-7 - Abraham Builds an Altar at Shechem")), where Jacob buried the foreign gods of his household ([Genesis 35:4](/genesis/35-4 "Genesis 35:4 - Jacob Buries Idols at Shechem")), and most notably, where Joshua solemnly renewed the covenant with all Israel, setting up a great stone (pillar) as a lasting witness to their commitment to the Lord ([Joshua 24:25-27](/joshua/24-25 "Joshua Renews the Covenant at Shechem")). The act of "making Abimelech king" at such a profoundly sacred site, by the very pillar of covenant renewal, was a perverse and audacious attempt to legitimize an illegitimate and violent rule, ironically defiling the ground of their most cherished spiritual heritage. The "house of Millo" likely refers to a prominent clan, a fortified stronghold, or a citadel within Shechem, indicating that powerful and influential elements within the city's political and military elite were instrumental in Abimelech's ascent. Kingship, at this nascent stage of Israel's history, was not a divinely established institution for the entire nation, but rather a sporadic, often problematic, local phenomenon, setting a dangerous precedent for future national desires for a human king.
* **Key Themes:** This verse powerfully contributes to several overarching themes woven throughout the book of Judges. First, it highlights the theme of **usurpation and illegitimate authority**, vividly demonstrating how human ambition, rather than divine appointment or righteous character, leads to violent and unrighteous rule. Abimelech's kingship stands in stark contrast to the Spirit-empowered judges God had raised up to deliver Israel. Second, it underscores the **dangers of ungodly alliances and moral compromise**. The men of Shechem, driven by political expediency and familial ties to Abimelech (whose mother was from Shechem), willingly align themselves with a murderer, a decision that ultimately leads to their own catastrophic destruction, as prophesied by Jotham and tragically fulfilled later in the chapter ([Judges 9:22-57](/judges/9-22 "Judges 9:22-57 - Abimelech's Reign and Downfall")). Third, the verse starkly illustrates the **cycle of sin and its devastating consequences** that pervades the book of Judges. The rejection of God's direct rule, the pursuit of self-governance, and the embrace of ungodly leadership inevitably lead to internal strife, societal breakdown, and divine judgment, a pattern seen repeatedly from the very beginning of the book ([Judges 2:11-19](/judges/2-11 "Judges 2:11-19 - The Cycle of Apostasy in Judges")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **House (Hebrew, _bayith'_):** While the text specifies "house of Millo," the underlying Hebrew term H1004 (_bayith_) is fundamental. It refers to a dwelling, a family, or an extended household, but can also denote a palace, temple, or even a specific administrative or military structure. In the context of "the house of Millo" (H1037), it signifies not merely a physical building but a powerful and influential family or faction within Shechem, likely associated with a fortified citadel. Their involvement indicates that Abimelech's coronation was not a mere popular uprising but had the crucial backing of the city's established elite and influential power brokers.
* **Millo (Hebrew, _millô'_):** This term (H4407) refers to a rampart, a citadel, or a fortified structure, often associated with key defensive or administrative areas within ancient cities (e.g., in Jerusalem, [2 Samuel 5:9](/2_samuel/5-9 "2 Samuel 5:9 - David Builds the Millo")). In Shechem, "the house of Millo" (H1037) likely denotes a specific, prominent, and powerful fortified quarter or a leading clan associated with such a stronghold. Their participation in Abimelech's coronation lends a crucial veneer of political and military legitimacy to his violent seizure of power, indicating that the most influential elements of Shechem's society were instrumental in his ascent.
* **King (Hebrew, _melek'_):** The act of "making Abimelech king" is profoundly significant. The Hebrew word H4428 (_melek_) denotes a monarch, a ruler, or one who reigns. During the period of the Judges, Israel was meant to be a theocracy, with God as their ultimate King, mediated through Spirit-empowered judges. Gideon, Abimelech's father, had explicitly rejected the offer of kingship, stating, "The Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon Refuses Kingship")). Abimelech's self-appointed kingship, achieved through violence and political maneuvering, represents a direct affront to this divine order and a premature, illegitimate attempt to establish a monarchy, foreshadowing Israel's later, often problematic, desire for a human king ([1 Samuel 8:7](/1_samuel/8-7 "1 Samuel 8:7 - Israel Rejects God by Asking for a King")).

#### Verse Breakdown
* **"And all the men of Shechem gathered together":** This phrase indicates a collective, public act by the male citizens of Shechem. Their deliberate gathering suggests a formal assembly or council, designed to lend a semblance of popular consent and legitimacy to Abimelech's claim. Given Abimelech's maternal ties to Shechem, their support was likely rooted in a complex mix of kinship loyalty, political ambition, and perhaps an underlying fear of Abimelech's proven ruthless nature.
* **"and all the house of Millo":** The explicit inclusion of "the house of Millo" emphasizes the critical role played by a specific, powerful faction or elite group within Shechem. Their participation signifies that Abimelech's ascent was not merely a spontaneous popular uprising but had the crucial backing of the city's influential and possibly military leadership, providing the necessary political and material support for his reign. This alliance highlights the strategic and calculated nature of Abimelech's power grab.
* **"and went, and made Abimelech king":** This is the central, decisive action of the verse. The verb "made king" (וַיַּמְלִכוּ, _vayyamlikhu_) signifies a deliberate, formal act of coronation or enthronement. This was a human-initiated, self-serving act of establishing authority, entirely devoid of divine sanction or the broader consensus of the tribes of Israel. It underscores the illegitimacy and sinful nature of Abimelech's rule, contrasting sharply with God's chosen leaders.
* **"by the plain of the pillar that [was] in Shechem":** The location of the coronation is profoundly symbolic and deeply ironic. The "pillar" refers to the great stone Joshua set up at Shechem as a witness to Israel's solemn covenant renewal with the Lord ([Joshua 24:26](/joshua/24-26 "Joshua's Covenant Stone at Shechem")). To crown a murderous, self-appointed king at this sacred site, a place consecrated to faithfulness to God and His covenant, underscores the profound spiritual and moral decay of the people. It was an act that desecrated holy ground and mocked the very covenant it was meant to uphold, revealing the depth of their apostasy.

#### Literary Devices
Judges 9:6 is rich with **Irony**. The most striking irony is the coronation of a murderous, illegitimate king at Shechem, a site hallowed by Abraham's altar and Joshua's covenant renewal. This act of human ambition and violence occurs at the very "pillar" that symbolized Israel's commitment to the Lord, turning a place of divine faithfulness into a stage for human depravity and covenant betrayal. This also serves as **Foreshadowing**, hinting at the later, often problematic, desire of Israel for a human king, a desire that frequently led to spiritual compromise and national suffering when not aligned with God's will. Furthermore, the narrative employs **Contrast** by juxtaposing Abimelech's violent seizure of kingship with his father Gideon's humble refusal of the crown, highlighting the dangerous trajectory of Israel's leadership and the moral decline from one generation to the next, illustrating the deepening apostasy within the nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:6 offers a stark theological commentary on the nature of authority and the dire consequences of human rebellion against divine order. Abimelech's kingship, born of violence, fratricide, and human ambition, stands in direct opposition to God's ideal for leadership in Israel, which was to be characterized by humble service, divine appointment, and unwavering adherence to covenant principles. The willingness of the men of Shechem to endorse such a ruthless ruler reveals a profound spiritual blindness and moral compromise, prioritizing political expediency and familial ties over righteousness and justice. This episode serves as a powerful warning against the dangers of seeking power for self-gain and the corrupting influence of ungodly alliances, illustrating how the rejection of God's ways inevitably leads to internal strife, societal breakdown, and ultimately, divine judgment. It underscores the timeless biblical truth that true authority flows from God alone, and any attempt to seize or exercise it outside of His will leads to chaos, destruction, and spiritual desolation.

* [Deuteronomy 17:14-20](/deuteronomy/17-14-20 "Deuteronomy 17:14-20 - Laws Concerning a King")
* [1 Samuel 8:7](/1_samuel/8-7 "1 Samuel 8:7 - Israel Rejects God by Asking for a King")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")

### REFLECTION AND APPLICATION
The tragic narrative of Abimelech's rise to power in Judges 9:6 serves as a timeless cautionary tale for individuals and communities alike, compelling us to critically examine the nature of leadership we embrace and the alliances we forge. True leadership, whether in the church, community, or family, must be rooted in integrity, humility, and an unwavering commitment to righteous principles, not in selfish ambition, violent coercion, or the pursuit of power for its own sake. We are called to exercise spiritual discernment, distinguishing between authority that genuinely aligns with God's character and purposes, and that which is merely a product of human will, worldly machinations, or carnal desire. This verse challenges us to consider the long-term, devastating consequences of compromising our values for short-term gain or political expediency, as the men of Shechem learned to their bitter cost. It reminds us that embracing ungodly leadership or condoning unrighteous acts, even through passive consent, can lead to widespread suffering, societal breakdown, and ultimately, divine judgment. Our ultimate allegiance must always be to God's kingdom and His righteous, sovereign rule, never to human constructs built on violence, deceit, or self-interest.

#### Questions for Reflection
* **How do we discern between legitimate, God-honoring leadership and illegitimate, self-serving authority in our contemporary society and spiritual communities?**
* **What are the potential dangers of prioritizing personal or group expediency over moral integrity and divine principles, and how might this manifest in our lives today?**
* **In what ways might we, like the men of Shechem, be tempted to align ourselves with morally compromised individuals or causes for perceived benefit or security?**
* **How does this account of Abimelech's reign inform our understanding of the ongoing struggle between human ambition and God's sovereign will, and how should we respond to this tension?**

### FAQ
**What was the significance of Shechem and the "pillar" in this context?**

Answer: Shechem was a profoundly sacred and historically significant city for Israel, deeply embedded in their covenant history. It was the place where Abraham first built an altar upon entering Canaan ([Genesis 12:6-7](/genesis/12-6 "Genesis 12:6-7 - Abraham Builds an Altar at Shechem")), and crucially, where Joshua gathered all the tribes of Israel to solemnly renew their covenant with the Lord, setting up a great stone or "pillar" as a lasting witness to their commitment ([Joshua 24:25-27](/joshua/24-25 "Joshua Renews the Covenant at Shechem")). By crowning Abimelech, a murderous and illegitimate ruler, at this very site, the men of Shechem were ironically and tragically desecrating a place of covenant faithfulness and divine promise. This act underscores the deep spiritual and moral decay present in Israel during the period of the Judges, where sacred traditions were perverted to legitimize unholy acts and human ambition.

**Who was the "house of Millo" and why were they important to Abimelech's coronation?**

Answer: The "house of Millo" likely refers to a powerful and influential clan, a prominent family, or a fortified administrative/military stronghold within the city of Shechem. The term "Millo" itself suggests a citadel or a defensive structure. Their involvement in Abimelech's coronation indicates that his rise to power was not merely a popular movement but had the crucial backing of the city's elite, including its political and possibly military leadership. Their support provided the necessary authority, resources, and a veneer of legitimacy (however false) for Abimelech to consolidate his violent seizure of power, demonstrating that his rule was established through strategic alliances with the most powerful elements of Shechem's society.

### CHRIST-CENTERED FULFILLMENT
Judges 9:6, with its chilling depiction of Abimelech's illegitimate, violent, and self-appointed kingship, serves as a profound and dark foil to the true and rightful King, Jesus Christ. Abimelech's reign was characterized by bloodshed, ruthless ambition, and a relentless quest for earthly power, ultimately culminating in his own ignominious destruction and the devastation of those who foolishly supported him. In stark contrast, Jesus' kingship is emphatically "not of this world," nor is it established through violence, human maneuvering, or the shedding of innocent blood ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Is Not of This World")). He is the divinely appointed King, the true Son of God, whose authority is rooted not in earthly might but in profound humility, sacrificial love, and perfect obedience to the Father's will. Unlike Abimelech, who murdered his brothers to seize a throne, Christ, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His own life for His enemies, offering Himself as the ultimate sacrifice to secure a kingdom of righteousness, peace, and eternal life ([Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility and Exaltation")). While Abimelech's rule brought chaos, judgment, and death, Christ's reign brings redemption, reconciliation, and eternal life to all who believe and submit to His gracious Lordship. His is the kingdom that will never end, established not by human might or political intrigue, but by divine grace and power, perfectly fulfilling the ancient prophecies of a righteous King who would rule in justice and truth forever ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - Prophecy of the Messiah's Reign")).

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

2 Samuel 5:9

So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

1 Kings 12:25

¶ Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.

2 Kings 12:20

And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla.

1 Kings 12:1

¶ And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.

1 Kings 12:20

And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.

Joshua 24:26

And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that [was] by the sanctuary of the LORD.