Judges 9:26
Meanwhile, Gaal son of Ebed came with his brothers and crossed into Shechem, and the leaders of Shechem put their confidence in him.
Now Gaal son of Ebed
The introduction of Gaal, the son of Ebed, marks a pivotal moment in the narrative of Judges 9. The name "Gaal" can be translated from Hebrew as "loathing" or "abhorrence," which may foreshadow his role in the story. His lineage, being the son of Ebed, is significant as "Ebed" means "servant" in Hebrew. This could imply a humble or servile origin, contrasting with his later actions of rebellion. Historically, this introduction sets the stage for a power struggle in Shechem, a city with a rich biblical history, being a place of covenant renewal and conflict.

came with his brothers
The mention of Gaal arriving with his brothers suggests a united front or a familial alliance. In ancient Near Eastern culture, family ties were crucial for support and legitimacy. This detail emphasizes the potential threat Gaal posed, as he did not come alone but with a group that could support his ambitions. The presence of his brothers could also imply a claim to leadership or influence, as familial backing was often necessary for political maneuvers.

and crossed into Shechem
Shechem holds significant historical and theological importance in the Bible. It was a city of refuge and a place where key events in Israel's history occurred, such as the renewal of the covenant under Joshua. The act of crossing into Shechem by Gaal and his brothers indicates a deliberate move to enter a place of strategic and symbolic importance. This crossing signifies not just a physical movement but a challenge to the existing power structure, as Shechem was under the rule of Abimelech, Gideon's son.

and the leaders of Shechem
The leaders, or "ba'alei Shechem" in Hebrew, were the ruling figures or elders of the city. Their role was crucial in maintaining order and governance. The mention of these leaders highlights the political dynamics at play. In the context of Judges, where leadership was often decentralized and tribal, the leaders of Shechem held significant sway over the city's allegiance and decisions. Their actions and decisions would have profound implications for the unfolding events.

put their confidence in him
This phrase indicates a transfer of trust and allegiance from Abimelech to Gaal. The Hebrew root for "confidence" is "batach," which conveys a sense of trust, reliance, or security. The leaders' decision to place their confidence in Gaal suggests dissatisfaction with Abimelech's rule and a hope for change. This shift in loyalty is a critical turning point, as it sets the stage for the ensuing conflict and highlights the instability and volatility of leadership during the period of the Judges. Theologically, it reflects the recurring theme of misplaced trust in human leaders rather than in God.

Persons / Places / Events
1. Gaal son of Ebed
A newcomer to Shechem who, along with his brothers, gains the trust of the city's leaders. His name means "loathing" or "abhorrence," which may foreshadow his role in the account.

2. Shechem
An ancient city in the hill country of Ephraim, significant in Israel's history as a place of covenant renewal and conflict. It is a central location in the account of Abimelech and the rebellion against him.

3. Leaders of Shechem
The ruling figures in Shechem who decide to place their trust in Gaal, indicating a shift in political allegiance and setting the stage for conflict with Abimelech.

4. Abimelech
Though not directly mentioned in this verse, he is the central figure in the surrounding account. Abimelech, a son of Gideon, had previously established himself as king over Shechem through treachery and violence.

5. Conflict and Rebellion
The arrival of Gaal and the trust placed in him by Shechem's leaders marks the beginning of a rebellion against Abimelech's rule, highlighting themes of political intrigue and divine justice.
Teaching Points
The Dangers of Misplaced Trust
Trusting in human leaders without seeking God's guidance can lead to destructive outcomes. The leaders of Shechem placed their confidence in Gaal, a decision that ultimately led to conflict and chaos.

The Consequences of Ambition and Power Struggles
The account warns against the destructive nature of unchecked ambition and the pursuit of power, as seen in both Abimelech's and Gaal's actions.

God's Sovereignty in Human Affairs
Despite human schemes and political maneuvers, God's sovereign will prevails. The events in Shechem serve as a reminder of God's ultimate control over history and His ability to bring justice.

The Importance of Spiritual Discernment
Believers are called to exercise discernment in their alliances and leadership choices, seeking God's wisdom to avoid aligning with those who oppose His purposes.
Bible Study Questions
1. What motivated the leaders of Shechem to place their confidence in Gaal, and how does this reflect on their spiritual state?

2. How does the account of Gaal and Abimelech illustrate the dangers of seeking human leadership over divine guidance, as seen in other parts of Scripture?

3. In what ways can we apply the lessons of misplaced trust and ambition from this passage to our personal and communal lives today?

4. How does the account of Judges 9:26 challenge us to consider the role of God's sovereignty in the midst of human conflict and political intrigue?

5. Reflect on a time when you had to make a decision about whom to trust or follow. How can the principles from this passage guide you in future decisions?
Connections to Other Scriptures
Judges 8:33-35
Provides background on the spiritual and moral decline of Israel after Gideon's death, setting the stage for Abimelech's rise and the subsequent unrest in Shechem.

1 Samuel 8:4-9
Offers a parallel in Israel's history where the people demand a king, highlighting the recurring theme of Israel's desire for human leadership over divine guidance.

Proverbs 29:2
Relates to the consequences of wicked leadership, which can lead to societal unrest and rebellion, as seen in the account of Abimelech and Gaal.
The Nemesis of UsurpationA.F. Muir Judges 9:22-57
People
Abimelech, Ebed, Gaal, Hamor, Jerubbaal, Jotham, Ophrah, Zalmon, Zebul
Places
Arumah, Beer, Beth-millo, Diviners' Oak, Lebanon, Midian, Mount Gerizim, Mount Zalmon, Ophrah, Shechem, Thebez, Tower of Shechem
Topics
Brethren, Brothers, Citizens, Confidence, Crossed, Ebed, Faith, Gaal, Ga'al, Kinsmen, Masters, Moved, Pass, Relatives, Shechem, Trust
Dictionary of Bible Themes
Judges 9:26

     5914   optimism

Judges 9:26-41

     5575   talk, idle

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 Faith

Trials 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

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