:1 And Abimelech the son of Jerubbaal went to Shechem to his mother's relatives, and spoke to them and to the whole clan of the household of his mother's father, saying, Analysis of v. 1: 1) Abimelech was previously introduced in 8:31 as Gideon s son via a concubine residing in Shechem. 2) Unbeknownst to Gideon, this would bring about a dangerous rivalry with his other sons. 3) The city of Shechem had been a prominent city since the time of Abraham (Gen 12:6-7). 4) The city located in central Israel between Mount Ebal and Mount Gerizim. 5) Additionally it was situated on an important caravan route running north and south and also from the Jordan River to the Mediterranean. 6) Other significant facts and events in Shechem and vicinity. a) The rape of Dinah and retaliation (Gen 33:18ff.). b) Joshua recited the blessings and cursing of the law after conquering Ai (Josh. 8:30-35). c) After the conquest of Canaan, Shechem was designated as one of three cities of refuge (Josh. 20:7). d) It was the site of a covenant renewal ceremony prior to Joshua s death (Josh. 24:1-27). e) Shechem was the burial place of Joseph (Josh 24:32). 7) After Gideon s death, Abimelech traveled to Shechem to discuss a certain proposal with his mother s family. 8) It is quite possible that Gideon s other sons, those who were his direct descendants, mistreated and ostracized Abimelech because of his mother s lowly status (cf. Judges 11:2-3). 1
:2-5 "Speak, now, in the hearing of all the leaders of Shechem, 'Which is better for you, that seventy men, all the sons of Jerubbaal, rule over you, or that one man rule over you?' Also, remember that I am your bone and your flesh." 3 And his mother's relatives spoke all these words on his behalf in the hearing of all the leaders of Shechem; and they were inclined to follow Abimelech, for they said, "He is our relative." 4 And they gave him seventy pieces of silver from the house of Baal-berith with which Abimelech hired empty and reckless fellows, and they followed him. 5 Then he went to his father's house at Ophrah, and killed his brothers the sons of Jerubbaal, seventy men, on one stone. But Jotham the youngest son of Jerubbaal was left, for he hid himself. Analysis of vv. 2-5: 1) Upon arriving in Shechem, Abimelech reveals his proposal to his relatives concerning their government. 2) He also instructed his relatives to make his position known to the leaders of Shechem (l[;b, baal: leaders ). 3) Appealing to the fact that he is their blood relative through his mother (i.e. I am your bone and your flesh ), Abimelech proposed that it would be more advantageous if one man, rather than the seventy sons of Jerubbaal ruled over Shechem. 4) It s unclear whether Gideon sons were going to assume power as a hereditary right, but the implication is that they had assumed some type of leadership over the region and Shechem in particular. 5) Abimelech took preemptive steps to prevent this from happening. The context demonstrates that he had an unbridled lust for power. 6) Abimelech insinuates that as a relative he would have their best interests at heart. 7) His blatant self promotion proves to be persuasive. 8) The leaders of Shechem were inclined to give their allegiance to Abimelech after his relatives spoke to them. 9) In the Hebrew, the author states, their hearts inclined after Abimelech. a) The term hearts (bl, leb) in this context refers to the mind or thinking (cf. Judges 16:17, 1 Kings 4:29, Jer. 7:24). b) Inclined (hj'n", natah) carries the nuance of turning aside, away, or diverting from a path. c) In a negative sense we see the thinking of the Shechemites has been turned aside to support Abimelech in his evil plan. d) Of course their thinking had already been corrupted as evidenced by their idolatry. 10) This would have been an appropriate time to vehemently reject Abimelech s proposal. 2
11) They should have been inclined in their thinking to follow God and make a stand for righteousness (cf. Josh. 24:23, 1 Kings 8:58, Psa. 119:36). 12) They were particularly influenced by their blood relationship to Abimelech (i.e. He is our relative ). 13) After agreeing to this conspiracy, the Shechemites financed his coup by giving him 70 pieces of silver from the temple of their god, Baal-berith. 14) The 70 pieces of silver corresponded to the number of Abimelech s brothers. 15) Blood relationships took precedence over a relationship with God and doing what was righteous! 16) Our relationship with God is to be given priority over any other relationship we might have in our life (e.g. Abram/Abraham, Gen 12:1-4, cf. Matt. 10:34-39). 17) Outside of our relationship with God, the best relationships are those God establishes with those who live according to God s directive will. Clearly blood relationships are not of primary importance (Matt. 12:46-50). 18) Sadly many believers allow themselves to be unduly influenced by relationships with v family and relatives (e.g. Jonathan, 1 Chron. 10:1-2). 19) We see the principle that the decisions made by v, those who have been corrupted in their thinking, proceed from bad to worse to disastrous. 20) Abimelech took the 70 pieces of silver and hired a group of empty and reckless men. 21) The adjective translated empty (qyre, req) is used elsewhere in Scripture to refer to those who are unprincipled (mercenaries or brigands, Judges 11:3, rebels, 2 Chron. 13:7). 22) Reckless (zx;p', pachaz) is to be insolent or undisciplined (Zeph. 3:4). 23) Abimelech and his hired thugs went to his father s house in Ophrah and proceeded to systematically slaughter his brothers on one stone. 24) His insatiable lust for power now led to fratricide. 25) However Jotham, Gideon s youngest son, narrowly escaped because he concealed himself. 3
:6 And all the leaders of Shechem and all Beth-millo assembled together, and they went and made Abimelech king, near where the oak was placed which was in Shechem. Analysis of v. 6: 1) After the murder of his brothers, Abimelech returned to Shechem. 2) All the leaders Shechem and all Beth-millo gathered together and proceeded to crown Abimelech as their king. 3) It is probable that Beth-millo (lit. house of the fill or fortress ) is the same as the tower of Shechem (cf. v. 47, 49). 4) The coronation took place by a well known tree in Shechem. 5) Ironically, this may well have been the tree under which Joshua rolled a stone as a perpetual reminder of the covenant with God (Josh. 24:26). 6) By their own choice, the Shechemites now had as their king, a mass murderer who had been financed by funds from a pagan temple and is supported by a gang of thugs. 7) Additionally, the crowning of Abimelech demonstrated a complete rejection of God and His theocratic rule. 8) The rejection of God s authority on any level is arrogant and foolhardy. 9) Although Gideon was a flawed leader, at least he was emphatic in his support of the theocracy (Judges 8:23). 10) In a sense Abimelech s actions resemble the Canaanite king, Adoni-Bezek who mutilated and humiliated 70 rival kings (Judges 1:7). 11) Abimelech was even more depraved as he took it even further by murdering his 70 brothers. 12) The whole scenario was absolutely evil from beginning to end! 13) Although Abimelech and the Shechemites were oblivious, their consistent rejection of divine viewpoint would bring about fatal consequences. 14) They sowed to their OSN and reaped destruction (Gal. 6:8-9, cf. Psa. 55:23, Prov. 21:7). 4
:7-15 Now when they told Jotham, he went and stood on the top of Mount Gerizim, and lifted his voice and called out. Thus he said to them, "Listen to me, leaders of Shechem, that God may listen to you. 8 "Once the trees went forth to anoint a king over them, and they said to the olive tree, 'Reign over us!' 9 "But the olive tree said to them, 'Shall I leave my fatness with which God and men are honored, and go to wave over the trees?' 10 "Then the trees said to the fig tree, 'You come, reign over us!' 11 "But the fig tree said to them, 'Shall I leave my sweetness and my good fruit, and go to wave over the trees?' 12 "Then the trees said to the vine, 'You come, reign over us!' 13 "But the vine said to them, 'Shall I leave my new wine, which cheers God and men, and go to wave over the trees?' 14 "Finally all the trees said to the bramble, 'You come, reign over us!' 15 "And the bramble said to the trees, 'If in truth you are anointing me as king over you, come and take refuge in my shade; but if not, may fire come out from the bramble and consume the cedars of Lebanon.' Analysis of vv. 7-15: 1) When the report of Abimelech s enthronement reached Jotham, he ascended Mount Gerazim and loudly proclaimed a message to the leaders of Shechem. 2) Ironically the location, Mount Gerazim, was traditionally associated with the blessings of God (Josh. 8:33 cf. Deut. 11:29, 27:12). 3) Now it would be the site of a curse uttered by Jotham which God would bring to fruition. 4) He prefaced his proclamation with the solemn words, Listen to me, O men of Shechem, that God may listen to you. 5) This statement implied that his words held prophetic significance. 6) After the introduction, Jotham relates a fable about a group of trees seeking a king to rule over them. 7) The group of trees represents the people of Shechem and its leaders in particular. 8) In the parable the trees sought out the likely qualified candidates for royalty. 9) They approached the olive tree, the fig tree, and the grape vine. 10) Each of these produced a valuable crop (Deut. 8:8, 11:14, Neh. 10:37). 11) To each the trees entreated, Reign over us. 12) One by one, the olive tree, the fig tree, and the grape vine decline to accept the offer. 13) Their primary concern was to bear fruit for the benefit of others. In essence all of them were productive and doing what they were supposed to be doing. 14) Desperate to appoint a king, the trees finally turn to the lowly bramble bush which is clearly unfit to rule over them. 15) The bramble bush, which represents Abimelech, tentatively agrees to be their king. 16) However it stresses that the trees must take refuge in its shade. 5
17) The statement, take refuge in my shade figuratively connotes putting confidence or trust in the bramble s protection ( shade as a symbol of authority and protection; cf. Isa. 30:2, Ezek. 31:6, 12, 17). 18) The bramble s statement is clearly preposterous, for it is incapable of providing any significant shade. 19) Furthermore, the pompous bush issues a parting threat to the trees. 20) If the trees didn t take refuge in its shade (i.e. accept his rule) then the bramble threatened to destroy them with fire. 21) In v. 15 the trees are referred to as the cedars of Lebanon. 22) In addition to being useless, unable to bear fruit or be productive, the bramble or thorn bush was also very dangerous as it was highly combustible (cf. Gen. 3:17, Ex. 22:5, Psa. 118:12). 23) Through the fable, Jotham draws attention to Abimelech s worthlessness, his lust for power hungry, his inability to provide protection, and his destructive potential. 6
:16-21 "Now therefore, if you have acted in truth and without blame in making Abimelech king, and if you have acted well with Jerubbaal and his house, and have treated him as he deserved-- 17 for my father fought for you and risked his life and delivered you from the hand of Midian; 18 but you, yourselves have risen against my father's house today and have killed his sons, seventy men, on one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your relative-- 19 if then you have acted in truth and without blame with Jerubbaal and his house this day, rejoice in Abimelech, and let him also rejoice in you. 20 "But if not, let fire come out from Abimelech and consume the men of Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech. 21 Then Jotham escaped and fled, and went to Beer and remained there because of Abimelech his brother." Analysis of vv. 16-21: 1) After finishing his fable, Jotham elaborates on its application. 2) He confronts the Shechemites with their treatment of Jerubbaal and his family. 3) His rebuke is contained in a series of conditional statements in vv. 16, 19, 20 which is broken up by a parenthesis in vv. 17-18. 4) Regarding the conditions set forth in v. 16, clearly the Shechemites were entirely to blame in their support of Abimelech and his murderous deeds against the house of Jerubbaal. 5) In vv. 17-18 Jotham emphasizes that his father, Gideon, had fought for their sake. 6) In so doing he risked his life to deliver them from the Midianite oppression. 7) The phrase, Risked his life is literally threw away his soul which stresses that Gideon frequently faced perilous circumstances when battling the Midianites. 8) Normally gratitude and not treachery and hostility would be in order. 9) In v. 18, Jotham charges them with guilt for the murder of his brothers. 10) Although they didn t physically carry out the murders, they are complicit in the action because they financed Abimelech (9:4). 11) Jotham scornfully refers to Abimelech s mother. 12) She is referred to as a maidservant (hm'a', amah) and not as a concubine (vg<l,yp, pilegesh) as in 8:31. 13) Maidservant (hm'a', amah) is frequently used to refer to a female slave and therefore someone of inferior status. Obviously the term in v. 18 is used in a disparaging manner (Gen 21:10, Ex. 21:20). 14) Abimelech was unfit to rule yet the Shechemites made him king solely because he was their relative. 7
15) Based on what he has just stated in vv. 17-18, v. 19 sets up a condition, as in v. 16, which is unequivocally untrue. 16) If they had been honorable in their dealing with Gideon and his family (which of course they had not), then let the Shechemites and Abimelech enjoy their relationship. 17) Maintaining the tone of objectivity, he presents the alternative condition in v. 20. 18) If they had not been honorable, Jotham pronounces a curse that they would destroy one another (cf. 9:57). 19) The language of the curse is similar to the words spoken by the bramble to the trees in the preceding fable (v. 15). 20) As we will see in the following context, Abimelech, the bramble king and his subjects, the Shechemites would have a highly combustible relationship. 21) This is to be expected as their relationship was founded upon betrayal and murder. 22) After pronouncing this curse, it is apparent that Jotham faced considerable hostility from those in Shechem. 23) Fading from the narrative, he escaped and fled to the city of Beer because of his murderous brother. 24) The location of Beer is uncertain but the word means well or watering place. 8
:22-25 Now Abimelech ruled over Israel three years. 23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, 24 in order that the violence done to the seventy sons of Jerubbaal might come, and their blood might be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers. 25 And the men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who might pass by them along the road; and it was told to Abimelech. Analysis of vv. 22-25: 1) The author indicates that Abimelech ruled over Israel for three years. 2) However this rule didn t include the entire land of Israel but only the region around Shechem. 3) This included the nearby cities of Arumah and Thebez (v. 41, 50). 4) Although he ruled (rr;f', sarar) the region, Abimelech was never a legitimate leader who judged Israel (jp;v, shaphat; cf. Judges 3:10, 10:2-3, 12:7-9, 11, 13-14, 15:20, 16:31). 5) In v. 23 we see God directly intervening in this affair by sending an evil spirit. 6) Spirit (x;wr, ruach) is not a reference to an evil disposition but a demon which produced discord and strife between Abimelech and the men of Shechem (e.g. disposition, temperament: Judges 8:3- where spirit is trans. anger, Isa. 19:14 cf. angels, demons: 1 Sam. 16:14; also 1 Kings 22:21). 7) We see a notable example with Saul that under demonic influence even a believer can become completely irrational (1 Sam. 18:10, 19:9). 8) In the case of Saul, the account of Abimelech, and other contexts, persistent sin and negative volition renders one susceptible to demonic influence (cf. 1 Chron. 21:1, 1 Tim 4:1). 9) God uses angels, even those that have fallen, to accomplish His will (cf. 2 Cor. 12:7, also Job). 10) The effect of the presence of the evil spirit was that the Shechemites dealt treacherously with Abimelech. 11) To deal treacherously is deal deceitfully, to be unfaithful or to break an agreement with someone (Mal. 2:14, Psa. 78:57). 12) Scripture indicates that those who practice deceit and treachery, as in our narrative, will be judged (Psa. 25:3, Prov. 2:22, 11:6, 21:18). 13) V. 24 informs us that God s purpose in sending the evil spirit was to avenge the murder of the seventy sons of Jerubbaal. 14) Both Abimelech and the men of Shechem were guilty and would be punished. 15) Abimelech for outright murder and the men of Shechem because they strengthened his hands to kill his brothers. 9
16) The expression to strengthen someone s hand is to give encouragement or support (cf. 1 Sam. 23:16, Jer. 23:14). 17) The men of Shechem organized a network of bandits in the mountains that began to rob all who might pass by (e.g. travelers, merchants, etc.). 18) This would cut off revenue to king Abimelech and hinder trade in the region. 19) Eventually Abimelech was informed of the banditry around Shechem. 10
:26-29 Now Gaal the son of Ebed came with his relatives, and crossed over into Shechem; and the men of Shechem put their trust in him. 27 And they went out into the field and gathered the grapes of their vineyards and trod them, and held a festival; and they went into the house of their god, and ate and drank and cursed Abimelech. 28 Then Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is Zebul not his lieutenant? Serve the men of Hamor the father of Shechem; but why should we serve him? 29 "Would, therefore, that this people were under my authority! Then I would remove Abimelech." And he said to Abimelech, "Increase your army, and come out." Analysis of vv. 26-29: 1) In v. 26 a new cast of characters is introduced in our narrative. 2) Gaal the son of Ebed and his relatives arrived in Shechem. 3) Exactly who Gaal was or where he came from is unknown. He is only mentioned in. 4) Based on his comments in v. 28, Gaal was a Canaanite or least sympathetic with the Canaanite cause. 5) His arrival would further deepen the rift between Shechem and Abimelech. 6) After his arrival Gaal was able to gain the trust of the Shechemites. 7) How he was able to gain their trust is not made clear by the author. 8) Apparently he was persuasive just as Abimelech had been prior to his coronation. 9) At the time of the grape harvest, they gathered and processed the grapes. 10) Following the harvest, they held a pagan festival to commemorate the event and praise their god, Baal-berith, for an abundant crop. 11) The festival was pagan counterfeit probably related to the Feast of Tabernacles (Booths, Lev. 23:33-43, Deuteronomy 16:13-15 "You shall celebrate the Feast of Booths seven days after you have gathered in from your threshing floor and your wine vat; 14 and you shall rejoice in your feast, you and your son and your daughter and your male and female servants and the Levite and the stranger and the orphan and the widow who are in your towns. 15 "Seven days you shall celebrate a feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you shall be altogether joyful., cf. Judges 21:19ff.). 12) Gaal and the Shechemites ate, drank, and cursed Abimelech in the temple of Baal-berith ( house of their god, cf. Judges 8:33 Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot with the Baals, and made Baal-berith their god.). 13) Our term curse is to declare someone as insignificant or contemptible (ll;q, qalal Piel stem, cf. 1 Sam. 17:43, 2 Sam. 16:5ff). 11
14) Emboldened by wine, without any inhibitions Gaal openly advocated rebellion against Abimelech. 15) During the feast he exclaimed, Who is Jerubbaal, and who is Shechem that we should serve him? 16) The question is filled with contempt for Jerubbaal and the second is an assertion of Shechem s importance and power. 17) Here, Shechem is a metonymic reference to the citizens of Shechem. 18) Gaal considered Abimelech contemptible not because he was the offspring of a concubine or of lowly birth or even because he was a cruel mass murderer. 19) Rather his contempt was based on the fact that Abimelech was the son of Jerubbaal (Gideon). 20) He was the son of the Israelite judge who quashed the worship of Baal and reestablished the worship God (cf. Judges 6:225ff). 21) To the pagan Gaal anyone associated with Gideon was repugnant and worthy of his scorn including Abimelech and Zebul, Abimelech s lieutenant (lit. overseer ). 22) Gaal s jab at the king s overseer insinuates that Zebul is merely a weak underling of Abimelech. 23) He appeals to his audience to serve the men of Hamor the father of Shechem rather than Abimelech. 24) His appeal refers back to their Canaanite ancestor who resided in the city (Gen 34:2). 25) Based on these words, apparently Gaal was a Canaanite or at least a sympathizer with the original inhabitants. 26) His assertion implies that the citizens should go back to their roots and give their allegiance to a Canaanite ruler rather than to Abimelech, the interloping Israelite. 27) He may have further provoked the situation by also making reference to the demise of Hamor, Shechem, and the males of Shechem at the hands of the Jews, Simeon and Levi (Gen. 34:25-26). 28) He cleverly identifies himself with citizens of Shechem in order to persuade them to side with him when he asks, Why should we serve him (Abimelech). 29) Gaal rashly proclaims that if only the people of Shechem would support him then he would get rid of Abimelech. 30) He was so sure of victory that he boldly called Abimelech out to battle ( Increase your army, and come out ). 31) In the Hebrew, Come out is emphatic (ha'c, tsah) and has the sense of Come out here and fight! 32) For all the bravado in his wine-fueled rant, we must remember that neither Abimelech nor Zebul were present. 33) In the cases of Gaal, Abimelech, and Shechem the principle that arrogance precedes a fall will be clearly demonstrated (cf. Prov. 16:18, 18:12). 12
:30-33 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger burned. 31 And he cunningly sent messengers to Abimelech, saying, "Behold, Gaal the son of Ebed and his relatives have come to Shechem; and behold, they are stirring up the city against you. 32 "Now therefore, arise by night, you and the people who are with you, and lie in ambush in the field. 33 "And it shall come about in the morning, as soon as the sun is up, that you shall rise early and rush upon the city; and behold, when he and the people who are with him come out against you, you shall do to him whatever you can." Analysis of vv. 30-33: 1) After hearing about Gaal s disparaging and boastful remarks aimed at Abimelech and himself, Zebul s anger burned. 2) His anger burned is literally his nose became hot and is a common idiom used here to express that Zebul was absolutely furious (cf. expression, Ex. 32:19). 3) Such rebellion would not be tolerated in Shechem. 4) He cunningly sent out messengers to Abimelech without being discovered by Gaal or his supporters. 5) They relayed Zebul s message that Gaal was agitating the people and stirring up rebellion. 6) Additionally, he advised Abimelech to launch a surprise attack on Shechem. 7) He recommended that Abimelech and his army travel to Shechem at night under the cover of darkness. 8) Upon arriving they would then remain concealed until daytime at which point they would attack the city. 9) Zebul correctly anticipated that Gaal would not have adequate time to prepare his forces if Abimelech attacked with haste. 10) When Gaal and his supporters went out against Abimelch, Zebul indicated that the king, do to him whatever you can. 11) Do to him whatever you can is literally, Do to him according to whatever your hand finds. 12) The implication here is that if the opportunity presents itself, kill Gaal. 13
:34-41 So Abimelech and all the people who were with him arose by night and lay in wait against Shechem in four companies. 35 Now Gaal the son of Ebed went out and stood in the entrance of the city gate; and Abimelech and the people who were with him arose from the ambush. 36 And when Gaal saw the people, he said to Zebul, "Look, people are coming down from the tops of the mountains." But Zebul said to him, "You are seeing the shadow of the mountains as if they were men." 37 And Gaal spoke again and said, "Behold, people are coming down from the highest part of the land, and one company comes by the way of the diviners' oak." 38 Then Zebul said to him, "Where is your boasting now with which you said, 'Who is Abimelech that we should serve him?' Is this not the people whom you despised? Go out right now and fight with them!" 39 So Gaal went out before the leaders of Shechem and fought with Abimelech. 40 And Abimelech chased him, and he fled before him; and many fell fatally wounded up to the entrance of the gate. 41 Then Abimelech remained at Arumah, but Zebul drove out Gaal and his relatives so that they could not remain in Shechem. Analysis of vv. 34-41: 1) Abimelech heeded Zebul s advice. 2) He wasted no time in making a night march to Shechem. 3) The location where Abimelech marched from is problematic. 4) He was however in close enough proximity to Shechem to march there in one night and set up an ambush before day break. 5) Prior to the attack he divided his forces into four companies. 6) As the new self-appointed leader of Shechem, Gaal stationed himself at the entrance of the city gate accompanied by Zebul. 7) At this point Abimelech launches his surprise attack. 8) While standing there, Gaal noted to Zebul that he saw people coming down from the tops of the mountains. 9) In order to deceive him and make feel secure Zebul replied, You are seeing the shadow of the mountains as if they were men. 10) In other words, Don t worry about it. You re just seeing things. 11) Zebul s reply was also meant to discourage Gaal from immediately assembling his troops. 12) His alarm increasing, Gaal emphatically indicates that he sees one group of people coming from the highest part of the surrounding country (e.g. Mt. Gerazim) and another group from the diviners oak (likely a reference to the oak in 9:6). 13) When he could no longer deceive Gaal, Zebul turned on him and reproached him for his boastful words regarding Abimelech. 14) There was no doubt now in Gaal s mind about the identity of the people that approached him. 14
15) Zebul mockingly challenged Gaal to go out and make good on his boast by saying, Go out right now and fight them! 16) Gaal went out with whatever forces he could muster and fought with Abimelech. 17) Interestingly, the author states that he went out before the leaders of Shechem. 18) Before in this case doesn t refer to going before the Shechemites as their leader (i.e. leading them into battle, cf. Judges 3:27). 19) Rather before the leaders of Shechem should be understood as in the sight of the leaders of Shechem. They were onlookers in the battle between Gaal and Abimelech. 20) The people of Shechem didn t leave the city until the following day (vv. 42-43). 21) Gaal was no match for Abimelech and the battle was a debacle. 22) Many of his men were killed even as they desperately retreated back to the city. 23) After the battle, Abimelech didn t enter Shechem but traveled to the nearby city of Arumah. 24) Life back in Shechem didn t turn out so well for the arrogant Gaal. 25) Zebul completely drove out Gaal and his relatives from the city. 26) What did his arrogance accomplish? Absolutely nothing beneficial just pain and ruin. 27) The astute believer will avoid conducting himself as Gaal. 28) We ought to recognize that any form of arrogance whether mental or overt will have a negative result. 29) Furthermore God will punish those who are arrogant whether unbeliever of believer (cf. Psa. 101:5, 119:21, Prov. 15:25, Isa. 2:12). 15
:42-45 Now it came about the next day, that the people went out to the field, and it was told to Abimelech. 43 So he took his people and divided them into three companies, and lay in ambush in the field; when he looked and saw the people coming out from the city, he arose against them and slew them. 44 Then Abimelech and the company who was with him dashed forward and stood in the entrance of the city gate; the other two companies then dashed against all who were in the field and slew them. 45 And Abimelech fought against the city all that day, and he captured the city and killed the people who were in it; then he razed the city and sowed it with salt. Analysis of vv. 42-45: 1) A day after the defeat of Gaal, Abimelech was informed that the people of Shechem went outside the city walls to tend to their fields. 2) Since Gaal had been driven out, they Shechemites naively believed the conflict was over. 3) Perhaps in their mind, but the same cannot be said for Abimelech. 4) Having borne the brunt of their treachery, he still had a score to settle with Shechem (9:23-25). 5) After hearing the report, Abimelech gathered his forces and marched on Shechem. 6) He divided his forces into three companies and stealthily lay in ambush. 7) As the Shechemites came out to work the field, presumably to gather their harvest, Abimelech arose and attacked them. 8) His attack was brutal and methodical. 9) He and his company advanced and took up a position at the city gate. 10) This move cut off the route of retreat back into the city. 11) The other two companies attacked and killed those who had come out of the city. 12) Next Abimelech launched a full scale assault which the city was unable to defend. 13) Eventually he succeeded in capturing Shechem and in slaughtering its inhabitants. 14) He then razed the city and sowed it with salt. 15) The term razed (#t;n, nathats) is to tear or break down and refers to the physical destruction of the city (e.g. walls, residences, etc., Judges 2:2, 6:28, 2 Kings 10:27). 16) Spreading salt over the city was a symbolic act, signifying that Shechem was to forever become a barren, desolate waste (cf. Deut. 29:23, Psa. 107:34, Jer. 17:6, Zeph. 2:9). 16
:46-49 When all the leaders of the tower of Shechem heard of it, they entered the inner chamber of the temple of El-berith. 47 And it was told Abimelech that all the leaders of the tower of Shechem were gathered together. 48 So Abimelech went up to Mount Zalmon, he and all the people who were with him; and Abimelech took an axe in his hand and cut down a branch from the trees, and lifted it and laid it on his shoulder. Then he said to the people who were with him, "What you have seen me do, hurry and do likewise." 49 And all the people also cut down each one his branch and followed Abimelech, and put them on the inner chamber and set the inner chamber on fire over those inside, so that all the men of the tower of Shechem also died, about a thousand men and women. Analysis of vv. 46-49: 1) The leaders of Shechem retreated to the city stronghold after learning of the fall of the city. 2) Specifically they fled into the inner chamber of the temple of El-berith (god of the covenant). 3) El-berith is the head god of the Canaanite pantheon but is in this case used interchangeably with his more famous son, Baal-berith mentioned earlier in the context (Judges 8:33, 9:4). 4) The term inner chamber (x;yric., tseriach) only occurs 4x and refers to an area in the inner temple or some type of subterranean room or crypt (cf. Judges 9:46, 49, 1 Sam. 13:6). 5) Among the ruins of ancient Shechem, the temple has been identified with a building located in the upper part of the city. 1 6) At some point Abimelech was informed that they were gathered together in the temple. 7) Abimelech along with his soldiers ascended nearby Mount Zalmon and he cut down a tree branch and urged his troops to hurry up and do the same. 8) Then he and his men boldly approached the stronghold and placed these branches on the inner chamber and set them on fire. 9) The fire developed into an inferno and subsequently killed all those who had sought refuge in the inner chamber of the temple. 10) The author indicates that this was approximately thousand men and women. 11) With the collapse of the stronghold resistance in Shechem came to an end. 12) Shechem was not rebuilt until the reign of Jeroboam during the divided kingdom (ca. 930-909 B.C., 1 Kings 12:25). 13) The bramble king had now consumed the cedars and the first part of Jotham s curse had been fulfilled (:15, 20). 1 Herbert Wolf, The Expositor s Bible Commentary, Deuteronomy - 2 Samuel, vol. 3 (Grand Rapids, MI: Zondervan, 1992), 445. 17
:50-55 Then Abimelech went to Thebez, and he lay siege to Thebez and captured it. 51 But there was a strong tower in the center of the city, and all the men and women with all the leaders of the city fled there and shut themselves in; and they went up on the flat roof of the tower. 52 So Abimelech came to the tower and fought against it, and approached the entrance of the tower to burn it with fire. 53 But a certain woman threw an upper millstone on Abimelech's head, crushing his skull. 54 Then he called quickly to the attendant, his armor bearer, and said to him, "Draw your sword and kill me, lest it be said of me, 'A woman slew him.'" So his attendant pierced him through, and he died. 55 And when the men of Israel saw that Abimelech was dead, each departed to his home. Analysis of vv. 50-55: 1) After his victory over Shechem, Abimelech traveled to the city of Thebez. 2) Thebez is only mentioned one other time in Scripture so details about the city are scarce (2 Sam. 11:21). 3) Apparently it was in close proximity to Shechem. Some have identified it with modern Tubas about 10 miles northeast of Shechem on the route to Beth Shan. 2 4) The city was besieged and captured by Abimelech. 5) Interestingly the author doesn t provide a reason for Abimelech s attack on Thebez. 6) We may surmise that Thebez, like Shechem, was dissatisfied with Abimelech and had engaged in a revolt against his rule. 7) However the remaining citizens fled into a strong tower in the middle of the city. 8) They shut themselves inside for protection and climbed up to the flat roof. 9) Abimelech intended to use the same tactics as at the temple stronghold in Shechem 10) He boldy approached the tower and tried to set it on fire. 11) When he approached an unidentified woman threw a millstone down from the tower which crushed his skull. a) The grinding of grain was commonly accomplished by rubbing it between two stones, an upper and lower millstone. b) An upper millstone was typically 4 to 8 long and 2/75 to 6 wide of varying shapes. 3 12) It was easily handled and thrown with amazing accuracy by the woman at Thebez. 13) After he was mortally wounded, arrogant Abimelech quickly instructs his attendant to finish him off. 2 F. Duane Lindsey, The Bible Knowledge Commentary, An Exposition of the Scripture by Dallas Seminary Faculty, Judges (Victor Books), 398. 3 James A. Patch, ISBE Bible Dictionary, s.v. Mill, Millstone (electronic edition). 18
14) The reason? He didn t want to be remembered as one who was killed by a woman. 15) His attendant obediently delivers the death blow and Abimelech died. 16) Yet even after his death, the credit continued to be given to the anonymous woman in Thebez (2 Sam. 11:21). 17) Although the text informs us that he died, there is no mention of him being buried. 18) This is in contrast to other obituaries in the book (8:32, 10:2, 5, 12:7, 10, 12, 15, 16:31). 19) In Abimelech we see the principle that the wicked will be cut off from the land (Psa. 37:38, Prov. 2:22). 20) After his death, his troops went back to their homes. 19
:56-57 Thus God repaid the wickedness of Abimelech, which he had done to his father, in killing his seventy brothers. 57 Also God returned all the wickedness of the men of Shechem on their heads, and the curse of Jotham the son of Jerubbaal came upon them. Analysis of vv. 56-57: 1) Jotham s curse has now been completely fulfilled. 2) The author summarizes God s intervention in the downfall of Abimelech and Shechem. 3) He repaid Abimelech for the murder of his seventy brothers. 4) God also repaid Shechem for their evil in supporting Abimelech in the murders. 5) In relation to the curse, Shechem s fiery demise was fulfilled in a very literal way (v. 20). 6) The recompense of both Abimelech and Shechem for their evil demonstrates that God is righteous and just (cf. Psa. 33:5, 37:28, 140:12, Prov. 11:21). 7) The account of Abimelech illustrates the pitfalls one encounters when idolatry supplants the worship of God. 8) Even before Abimelech committed murder he had already been corrupted in his thinking. 9) Idolatry should be understood to refer to anything or anyone that is given priority over our relationship with God. 10) Our relationship with Him must be preeminent over all other relationships in our life (cf. Deut. 6:5, Josh. 22:5). 11) The account also serves as a warning to those that arrogantly pursue their plans outside of God s directive will (Prov. 12:15 cf. Prov. 3:5). End: Chapter 9. 20