JUDGES 9

Judges 9

The literary center of the Book of Judges falls in chapters 8 and 9. The following structure has been proposed:

1. Introduction: Israel’s apostasy (8:33-35)

2. Abimelech’s rise to power (9:1-6)

3. Jotham’s fable (9:7-21)

2'. Abimelech becomes king (9:22-25)

1'. Conclusion: Judgment on Shechem (9:26-57)

Seen thus, the fable of Jotham is the most important point of emphasis in the whole cycle. It certainly is 

not to be viewed as an intrusion into the story, as portrayed by some scholars.

Judges 9:2 It is interesting that they mention the 70 sons to rule over. Was one son not designated the 

heir? This is a political speech given to his own people and doesn't necessarily reflect the truth. It 

would be somewhat like a person saying, vote Democratic or you will have the Bush Dynasty rule 

over you. At this point of history there was no tradition of “kingship” being an hereditary office.

Abimelech is the son of a concubine. Would all sons be treated equally regardless of who their mother 

was? It probably depended on the father, but in general the concubine's son had a lower status; see the 

story of Abraham and his sons by Sarah and Hagar.

Jotham seems to make a jab at this in verse 18. Yes, and he may have been true in his assessment (see 

8:31).

Judges 9:4 Abimelech was given money from the house of Baal-berith (see 8:33). Abimelech 

demonstrates that he is more of an anti-judge than a judge.

Judges 9:5 Here is another biblical example of the youngest being chosen.

How exactly were all 70 sons at the same house at the same time? Also, he must have had quite an 

army to subdue that many people and kill them. “House” may mean household, city in which he 

dwells, or large family housing complex. He had enough money to hire at least 70 soldiers at one piece 

of silver each, or to promise them abundant booty if they followed him.

Judges 9:7 Mt. Gerazim and Mt. Ebal on either side of Shechem form a natural amphitheater used 

earlier by Joshua for reciting blessings and curses on the people. Jotham gives his own blessing and 

curse after his fable..

Judges 9:15 This is one of two fables in the Bible (II Kings 14:9 is the other one). A fable is 

distinguished from a parable by the presence of supernatural elements, such as talking plants or 

animals. The promise made was absurd since the bramble casts no shadow and is only a menace 

because of fire hazard.

Meaning and application: Why do we vote for a particular candidate or party? They are honorable in 

their behavior, we are driven by fear, he is “one of us,” or for selfish reasons. The useful trees have no 

time to be king whereas the useless bramble becomes a politician. I'm sure this does not at all correlate 

with today's situation in any way whatsoever.

Judges 9:18-54

9:18 was a deliberate slur on Abimelech's mother.

9:21 Jotham is a combination of bravery and practicality.

9:22 He “reigned,” not “ruled” as with other judges.

9:23 Rebels rarely stay united. Look at church splits where the rebels subsequently fragment into even 

smaller groups, or witness the French and Russian Revolutions. Part of the friction may have been due 

to the fact that Abimelech did not set up his capital in Shechem as expected (see vv. 30-31).

9:23 People sin and then sin rules them. Like Pharaoh's heart being hardened. Also in I Samuel 18:10.

9:25 By robbing merchants passing through, they deprived Abimelech of fees he exacted from them. It 

also discredited the king for not providing protection to travelers.

9:28 Gaal points to Abimelech's father just as Abimelech had pointed to his mother.

9:32 There is a contrast between “the Spirit of Yahweh” in the Gideon story (6:34) and the “evil spirit 

from God” in 9:23.

9:45 Destruction of the city during this time frame has been attested by archeological finds. Temple 

remains are believed to have been uncovered. The city was not occupied again for about 200 years.

9:52-3 Abimelech uses the same technique as at Shechem, but this time it results in his own death. The 

millstone was probably a smaller hand-held one. This is poetic justice for Abimelech killing 70 on a 

single stone. Later David refers to this incident as a warning (II Samuel 11:20-21).

9:54 Apparently being killed by a woman was considered a disgrace, as in the story of Jael. The same 

idea was held for being killed by an inferior enemy (Saul in I Samuel 31:4).