3. The story of Abimelech ch. 9

The story of Abimelech connects directly with the story of Gideon. It is the sequel to and indeed the climax of the Gideon story. Though Abimelech sought a place of leadership in Israel, God did not raise him up as a judge. His history is of interest primarily because of the light it throws on this period of Israel's national life. Furthermore we can see what had become of Shechem (cf. Josh. 8; 24).

". . . in the use of names, Jerubbaal is used throughout for Gideon. and Yahweh is referred to only by the generic Elohim. These features reflect the author's unambiguous stance toward the nation and the characters: Israel has been totally Canaanized; Baal has contended for himself and prevailed."¹⁹⁴

 Abimelech's murders and election as king 9:1-6

Though Gideon had rejected kingship officially (8:23), though not practically, Abimelech desired it for himself. He also hated his half-brothers, presumably because he was the son of a concubine rather than the son of one of Gideon's wives (8:31). Shechem was one of the older city-states in Canaan. Canaanites were its main inhabitants as is evident from this story. They seem to have been even more open to having a king over them than the Israelites were (v. 6). As a local boy, as well as the son of Gideon, the famous military leader, the Shechemites favored accepting Abimelech as their king.

Evidently Abimelech felt that Gideon's other sons were ambitious to be king too, though there is no indication in the text that any of them felt this way. He was perhaps projecting his feelings on them, as is often true of ambitious people. They sometimes become paranoid, as Abimelech did.

Abimelech was able to secure some popular and financial support by politicking. He hired some assistants who promoted him and probably helped him assemble and assassinate 69 of his 70 brothers (v. 5). He executed this slaughter on "one stone"(v. 5) suggesting a well-planned mass murder.¹⁹⁵

The men of Shechem must have known about Abimelech's slaughter of his brothers before they made him king (v. 6).¹⁹⁶Perhaps this enhanced his value in their eyes. "Beth-millo"was the citadel in Shechem, the most heavily fortified part of the town. The writer also called it the tower of Shechem (vv. 46, 49). It may have been the fortress-temple of Baal-berith (cf. v. 51; 8:33).¹⁹⁷

"The inhabitants of Shechem, the worshippers of Baal-berith, carried out the election of Abimelech as king in the very same place in which Joshua had held the last national assembly, and had renewed the covenant of Israel with Jehovah the true covenant God (Josh. xxiv. 1, 25, 26). It was there in all probability that the temple of Baal-berith was to be found, namely, according to ver. 46, near the tower of Shechem or the citadel of Millo."¹⁹⁸

 Jotham's fable 9:7-21

Before Abimelech's sole surviving brother went into hiding he uttered a protest against Abimelech that predicted the effect of his rule. Jotham (lit. Yahweh is perfect, honest) stood on the same mountain where six of Israel's tribes had declared the blessings of abiding by the law of Yahweh and denounced the Shechemites for their foolish and wicked actions. The contrast between the Israelites' commitments in Joshua 8 and 24 and this passage must be one reason the writer included Abimelech's story in Judges.

Jotham's fable was a parable with a moral (cf. 2 Sam. 12:1-4; 2 Kings 14:9-10). It is the first parable in the Bible. The olive and fig trees and the grape vine represented productive human beings, oil, figs, and wine being among the most important products of Canaan. Brambles bore no fruit and offered no shelter or protection. They only injured those who got too close to them. They also spontaneously burst into flames in hot weather and sometimes caused much damage consequently (v. 15). Obviously the bramble represented Abimelech, the trees and vine more noble individuals, and the cedars of Lebanon the upright leaders of Shechem.¹⁹⁹

Having finished his message Jotham fled to Beer (lit. Well, site uncertain) where he hid from his brother's wrath. However this may not have been the name of a town. Jotham may have hidden in some empty well for a long time (cf. 2 Sam. 17:18-21).

 Abimelech's reign 9:22-49

Abimelech's rule over Israel appears to have been very small in scope as well as short in duration. He was only the ruler of Shechem and its surrounding territory. He evidently lived in Arumah about five miles to the southeast of Shechem (v. 41).

". . . Abimelech's government was not a monarchical reign, but simply a tyrannical despotism."²⁰⁰

The "evil spirit"that God sent between Abimelech and the men of Shechem (v. 24) was a spirit of discontent that proved to be disastrous. Verse 25 probably means that the men of Shechem conspired to rob Abimelech of the tolls he received from the travelers and traders who passed through Shechem. They did this by ambushing them from Mt. Gerizim and Mt. Ebal, the two mountains between which the road passed near Shechem.²⁰¹

Gaal was evidently a Canaanite who disliked Abimelech (v. 28) because he was the son of Gideon. He also opposed him because Gideon had both destroyed the altar of Baal in Ophrah and reestablished the worship of Yahweh in Israel (6:27; 8:23). Gaal did not want Abimelech to continue ruling over that part of Canaan nor did he want Shechem to remain under his control.

"Strewing the ruined city with salt [v. 45], which only occurs here, was a symbolical act, signifying that the city was to be turned for ever into a barren salt desert. Salt ground is barren desert (Job xxxix. 6, cvii. 34)."²⁰²

Mt. Zalmon (v. 48) stood to the south of Mt. Gerizim.²⁰³

 Abimelech's death 9:50-57

Abimelech suffered an ignominious death suitable to a man of his character. Thebez (v. 50) was probably another name for Tirzah northeast of Shechem.²⁰⁴The upper millstone the woman threw down on Abimelech was probably about 18 inches in diameter.²⁰⁵When Abimelech died, his army dissolved (v. 55). The writer of the Book of Judges ascribed his death and the fate of the Shechemites to God who punished them for their wickedness (vv. 56-57; cf. v. 32). Jotham's fable proved prophetic (v. 57). This first attempt to set up a monarchy in Israel failed miserably.

That the "men of Israel"(v. 55) would follow such a man as Abimelech provides a sad commentary on the moral and spiritual level of God's people at this time. This is what incomplete obedience to God's law and compromise with His enemies produced.

From another perspective God used Abimelech to punish the Canaanites in Shechem and its vicinity. In this sense he was God's instrument. Perhaps this is part of the reason the Spirit of God chose to record as much of Abimelech's life as we have here.²⁰⁶

"In this book [of Judges] we observe the mercy of God at work in as sharp relief as anywhere else in Scripture. The greatest threats to Israel's existence do not come from outside enemies who may occasionally oppress them. Israel's most serious enemy is within. She is a nation that appears determined to destroy herself. Only the gracious intervention of God prevents this from happening."²⁰⁷