in order that the crime against the seventy sons of Jerubbaal might come to justice and their blood be avenged on their brother Abimelech and on the leaders of Shechem, who had helped him murder his brothers. in order that the crime against the seventy sons of Jerubbaal might come to justiceThis phrase refers to the divine retribution for the murder of Gideon's sons. Jerubbaal, another name for Gideon, was a judge of Israel who led the people to victory against the Midianites. The crime mentioned is the massacre of his seventy sons by Abimelech, one of Gideon's sons, who sought to eliminate any rivals to his rule. This act of fratricide is seen as a grave sin, violating the sanctity of family and the commandment against murder. The justice sought here is divine, indicating that God is the ultimate judge who will ensure that such heinous acts are punished. and their blood be avenged on their brother Abimelech Abimelech's actions are particularly egregious because they involve the betrayal and murder of his own family. In ancient Israelite culture, family bonds were sacred, and the shedding of innocent blood was a serious offense that cried out for vengeance. The concept of blood vengeance was deeply ingrained in the culture, often requiring a kinsman-redeemer to avenge the wrong. Here, God Himself takes on the role of avenger, underscoring the severity of Abimelech's crime. This also foreshadows the biblical principle that God will avenge the blood of the innocent, as seen in Revelation 6:10. and on the leaders of Shechem, who had helped him murder his brothers The leaders of Shechem are complicit in Abimelech's crime, having supported his rise to power and his violent actions. Shechem was a significant city in the tribal confederation of Israel, and its leaders' involvement indicates a broader societal corruption. This complicity highlights the theme of collective responsibility and the consequences of aligning with evil. The alliance between Abimelech and Shechem's leaders is a cautionary tale about the dangers of political ambition and the moral decay that can result from seeking power at any cost. This narrative serves as a reminder of the biblical principle that those who sow injustice will reap calamity, as stated in Proverbs 22:8. Persons / Places / Events 1. AbimelechThe son of Gideon (also known as Jerubbaal) and a concubine from Shechem. He sought power and killed his seventy brothers to become king. 2. Jerubbaal (Gideon)A judge of Israel who led the Israelites to victory against the Midianites. He is the father of Abimelech and the seventy sons who were murdered. 3. Seventy Sons of JerubbaalThe legitimate sons of Gideon, who were murdered by their half-brother Abimelech in his quest for power. 4. Leaders of ShechemThe men who supported Abimelech in his conspiracy to kill his brothers and establish himself as king. 5. ShechemA significant city in the hill country of Ephraim, where Abimelech was made king and where the conspiracy against his brothers took place. Teaching Points The Consequences of Ambition and SinAbimelech's account is a cautionary tale about the destructive nature of unchecked ambition and sin. His desire for power led to heinous acts and ultimately his own destruction. Divine JusticeThe passage underscores the biblical principle that God will avenge wrongdoing. The blood of the innocent cries out for justice, and God ensures that justice is served. The Role of Community in SinThe leaders of Shechem's complicity in Abimelech's crime highlights the responsibility of communities to stand against evil rather than support it. The Importance of Godly LeadershipAbimelech's illegitimate rule contrasts with the godly leadership exemplified by his father, Gideon. This serves as a reminder of the importance of seeking leaders who align with God's will. Bible Study Questions 1. How does Abimelech's ambition compare to other biblical figures who sought power, and what were the outcomes of their actions? 2. In what ways can we see the principle of sowing and reaping in our own lives, and how does this passage encourage us to live righteously? 3. What role did the leaders of Shechem play in Abimelech's rise to power, and how can we apply this to our understanding of community responsibility? 4. How does the account of Abimelech and his brothers reflect the broader theme of divine justice found throughout Scripture? 5. What lessons can we learn from the contrast between Gideon's leadership and Abimelech's rule, and how can we apply these lessons in choosing leaders today? Connections to Other Scriptures Genesis 4The account of Cain and Abel, where Cain's murder of his brother Abel parallels Abimelech's fratricide, highlighting the destructive nature of jealousy and ambition. 2 Samuel 11-12David's sin with Bathsheba and the murder of Uriah, which, like Abimelech's actions, demonstrates the consequences of sin and the eventual divine justice. Galatians 6:7The principle of sowing and reaping, which is evident in Abimelech's account as his violent actions eventually lead to his downfall. People Abimelech, Ebed, Gaal, Hamor, Jerubbaal, Jotham, Ophrah, Zalmon, ZebulPlaces Arumah, Beer, Beth-millo, Diviners' Oak, Lebanon, Midian, Mount Gerizim, Mount Zalmon, Ophrah, Shechem, Thebez, Tower of ShechemTopics Abimelech, Abim'elech, Aided, Attack, Avenged, Blood, Brethren, Brother, Brothers, Citizens, Crime, Cruelty, Death, Hands, Helped, Jerubbaal, Jerubba'al, Jerub-baal's, Kill, Killed, Killing, Laid, Masters, Murder, Punishment, Putting, Seventy, Shechem, Shedding, Slay, Slew, Sons, Strengthened, Ten, Threescore, Townsmen, Violence, ViolentDictionary of Bible Themes Judges 9:24 5483 punishment Judges 9:22-24 5969 treachery Judges 9:23-24 7310 avenger of blood Judges 9:23-25 4132 demons, malevolence Library Here, by Way of Objection, Several Questions are Raised. ... Here, by way of objection, several questions are raised. Scripture relates that God sometimes complied with certain prayers which had been dictated by minds not duly calmed or regulated. It is true, that the cause for which Jotham imprecated on the inhabitants of Shechem the disaster which afterwards befell them was well founded; but still he was inflamed with anger and revenge (Judges 9:20); and hence God, by complying with the execration, seems to approve of passionate impulses. Similar fervour … John Calvin—Of Prayer--A Perpetual Exercise of FaithTrials of the Christian AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit … John Bunyan—The Riches of Bunyan Hence is Also that which Thou Hast Mentioned that they Speak Of... 28. Hence is also that which thou hast mentioned that they speak of, that the Lord Jesus, after He was risen, walked in the way with two disciples; and upon their drawing near to the village whither they were going, He made as though He would have gone farther: where the Evangelist, saying, "But He Himself feigned that He would go further," [2435] hath put that very word in which liars too greatly delight, that they may with impunity lie: as if every thing that is feigned is a lie, whereas in a truthful … St. Augustine—Against Lying The Hebrew Sages and their Proverbs [Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear … Charles Foster Kent—The Origin & Permanent Value of the Old Testament Sovereignty of God in Administration "The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, … Arthur W. Pink—The Sovereignty of God Seasonable Counsel: Or, Advice to Sufferers. BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of … John Bunyan—The Works of John Bunyan Volumes 1-3 The Greater Prophets. 1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the … E. P. Barrows—Companion to the Bible An Exhortation to Love God 1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, … Thomas Watson—A Divine Cordial Of Prayer --A Perpetual Exercise of Faith. The Daily Benefits Derived from It. 1. A general summary of what is contained in the previous part of the work. A transition to the doctrine of prayer. Its connection with the subject of faith. 2. Prayer defined. Its necessity and use. 3. Objection, that prayer seems useless, because God already knows our wants. Answer, from the institution and end of prayer. Confirmation by example. Its necessity and propriety. Perpetually reminds us of our duty, and leads to meditation on divine providence. Conclusion. Prayer a most useful exercise. … John Calvin—The Institutes of the Christian Religion Judges For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes … John Edgar McFadyen—Introduction to the Old Testament Links Judges 9:24 NIVJudges 9:24 NLTJudges 9:24 ESVJudges 9:24 NASBJudges 9:24 KJV
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