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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 9:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We are here told by what arts Abimelech got into authority, and made himself great. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the name his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he has buried his father nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared no son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel as there was when his father was advanced; but his own ambition must be gratified, and its gratification is all he aims at. Now observe here,
I.How craftily he got his mother's relations into his interests.
Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last assembly there. If that city would but appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recommend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, Jdg 9:2, Jdg 9:3. He basely suggested that Gideon having left seventy sons, who made a good figure and had a good interest, they were designing to keep the power which their father had in their hands, and by a joint-influence to reign over Israel. "Now," says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person," Jdg 9:2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel (they were of their father's mind, that the Lord should reign over them, and they were not called of him), yet this he insinuates to pave the way to his own pretensions. Note, Those who design ill themselves are commonly most apt to suspect that others design ill. As for himself, he only puts them in mind of his relation to them (verbum sapienti - A word to the wise is sufficient): Remember that I am your bone and your flesh. The plot took wonderfully. The magistrates of Shechem were pleased to think of their city being a royal city and the metropolis of Israel, and therefore they inclined to follow him; for they said, "He is our brother, and his advancement will be our advantage." 2. How he got money from them to bear the charges of his pretensions (Jdg 9:4): They gave him seventy pieces of silver; it is not said what the value of these pieces was; so many shekels are less, and so many talents more, than we can well imagine; therefore it is supposed they were each a pound weight: but they gave this money out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or out of the offerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted. He hired into his service vain and light persons, the scum and scoundrels of the country, men of broken fortunes, giddy heads, and profligate lives; none but such would own him, and they were fittest to serve his purpose. Like leader like followers.
II.How cruelly he got his father's sons out of the way.
1.The first thing he did with the rabble he headed was to kill all his brethren at once, publicly and in cold blood, threescore and ten men, one only escaping, all slain upon one stone. See in this bloody tragedy,
(1.)The power of ambition what beasts it will turn men into, how it will break through all the ties of natural affection and natural conscience, and sacrifice that which is most sacred, dear, and valuable, to its designs. Strange that ever it should enter into the heart of a man to be so very barbarous!
(2.)The peril of honour and high birth. Their being the sons of so great a man as Gideon exposed them thus and made Abimelech jealous of them. We find just the same number of Ahab's sons slain together at Samaria, Kg2 10:1, Kg2 10:7. The grand seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let none then envy those of high extraction, or complain of their own meanness and obscurity. The lower the safer.
2.Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, Jdg 9:6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest or with their brethren of any other city or tribe, though it was designed that he should reign over Israel, Jdg 9:22. But,
(1.)The Shechemites, as if they were the people and wisdom must die with them, did all; they aided and abetted him in the murder of his brethren (Jdg 9:24), and then they made him king. The men of Shechem (that is, the great men, the chief magistrates of the city), and the house of Millo (that is, the common-council, the full house or house of fulness, as the word signifies), those that met in their guildhall (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, Sa2 5:9; Kg2 12:20), these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ought to have done, he being one of their citizens, but to make him king. Pretium sceleris tulit hic diadema - His wickedness was rewarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood?
(2.)The rest of the Israelites were so very sottish as to sit by unconcerned. They took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men who with their religion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite's concubine, and yet so wretchedly degenerate are they now as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude (Jdg 8:35): Neither showed they kindness to the house of Jerubbaal.
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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, 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). The narrative then seamlessly transitions into Jotham's powerful and prophetic parable of the trees (Judges 9:7-21), 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), where Jacob buried the foreign gods of his household (Genesis 35:4), 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). 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). 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).
Exposition and Analysis
Key Word Analysis
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.
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). 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.
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). 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).
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). 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.
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
FAQ
What was the significance of Shechem and the "pillar" in this context?
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), 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). 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?
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). 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, 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). 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).