Judges 9:3 - Printer Friendly

ESV: And his mother 's relatives spoke all these words on his behalf in the ears of all the leaders of Shechem, and their hearts inclined to follow Abimelech, for they said, "He is our brother."

NIV: When the brothers repeated all this to the citizens of Shechem, they were inclined to follow Abimelek, for they said, "He is related to us."

NASB: So 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.'

CSB: His mother’s relatives spoke all these words about him in the hearing of all the citizens of Shechem, and they were favorable to Abimelech, for they said, "He is our brother."

NLT: So Abimelech’s uncles gave his message to all the citizens of Shechem on his behalf. And after listening to this proposal, the people of Shechem decided in favor of Abimelech because he was their relative.

KJV: And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

NKJV: And his mother’s brothers spoke all these words concerning him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, “He is our brother.”

The leaders of Shechem saw Abimelech as one of their own. This son of Gideon's concubine was a hometown boy. When Abimelech's mother and extended family began campaigning for him to be made king instead of being under the continued authority of Gideon's other seventy sons, Shechem's leaders did not mind the idea (Judges 9:1–2).

Gideon famously refused to be named the official ruler over all of Israel (Judges 8:22–23). Instead, he insisted the Lord would rule His people directly. Still, the details recorded in these passages suggest Gideon had served as a kind of ruler, in practice. In this case, it seems his sons—all seventy of them—held authority over the land and the people of Shechem. It's not surprising that Shechem's leaders preferred answering to only one of Gideon's sons instead of all of them.

Judges 9:1–5 describes a plot favoring Abimelech, Gideon's son by a concubine (Judges 8:31). He conspires with leaders of the city of Shechem to slaughter Gideon's other seventy sons. In exchange, Abimelech is made their leader. Only the youngest of Gideon's sons survives the massacre.

Shechem's leaders conspire with a concubine's son to kill Gideon's other seventy sons. They make this man, Abimelech, their ruler. Gideon's youngest son survives, however, and delivers a curse. Using a fable, he says Abimelech and Shechem's leaders will destroy each other. God causes a division between Shechem's leaders and Abimelech. The noblemen attempt to kill Abimelech and unite behind a new leader. Abimelech discovers the plot and kills everyone in Shechem, destroying the city. When attacking a tower in a nearby town, however, Abimelech's skull is crushed by a thrown millstone. The curse is fulfilled.

Gideon successfully defeated Midianite raiders but declined to become Israel's official king. His sons, however, were held in high esteem during his remaining years (Judges 8). After Gideon's death, ambitious men conspire to kill almost all those heirs. This results in a series of bloody events. Eventually, judgment comes on those responsible. Israel fails to learn from the tragedies. Chapter 10 explains further idolatry and sin, before introducing the next major judge, Jephthah, in chapter 11.

The Book of Judges describes Israel's history from the death of Joshua to shortly before Israel's first king, Saul. Israel fails to complete God's command to purge the wicked Canaanites from the land (Deuteronomy 7:1–5; 9:4). This results in a centuries-long cycle where Israel falls into sin and is oppressed by local enemies. After each oppression, God sends a civil-military leader, labeled using a Hebrew word loosely translated into English as "judge." These appointed rescuers would free Israel from enemy control and govern for a certain time. After each judge's death, the cycle of sin and oppression begins again. This continues until the people of Israel choose a king, during the ministry of the prophet-and-judge Samuel (1 Samuel 1—7).