The leaders of Shechem set up an ambush against Abimelech on the hilltopsThe leaders of Shechem: Shechem was a significant city in ancient Israel, located in the hill country of Ephraim. It held historical importance as a center of covenant renewal (Joshua 24) and was a city of refuge (
Joshua 21:21). The leaders, or "lords," of Shechem were likely influential figures or elders who governed the city. Their decision to set an ambush reflects internal strife and dissatisfaction with Abimelech's rule, highlighting the political instability of the time.
Set up an ambush: This act of rebellion indicates a breach of trust and alliance. Ambushes were common military tactics in ancient warfare, often used to surprise and overpower an enemy. The leaders' choice to ambush Abimelech suggests a strategic move to weaken his power and possibly incite a larger revolt.
Against Abimelech: Abimelech, the son of Gideon (also known as Jerubbaal), had declared himself king after the death of his father, despite Israel not having a monarchy at that time. His rule was marked by violence and treachery, including the murder of his seventy brothers (
Judges 9:5). The ambush against him reflects the consequences of his ruthless rise to power and the divine retribution for his actions.
On the hilltops: The geographical setting of the hilltops provided a strategic advantage for the ambushers, offering a vantage point to observe and attack unsuspecting travelers. The terrain of Shechem, surrounded by hills, made it an ideal location for such tactics. This setting also symbolizes the high places often associated with rebellion and idolatry in Israel's history.
And they robbed all who passed by them on the road
And they robbed: The act of robbery indicates lawlessness and a breakdown of social order under Abimelech's rule. It reflects the moral decay and chaos that ensued when leaders acted out of self-interest rather than justice and righteousness.
All who passed by them on the road: The road was likely a major trade route, essential for commerce and communication. By robbing travelers, the leaders of Shechem disrupted economic activity and spread fear, further destabilizing the region. This action also highlights the broader impact of Abimelech's tyrannical leadership on the community.
So this was reported to Abimelech
So this was reported: The report reaching Abimelech suggests that there were still those loyal to him or fearful of his retribution. It underscores the tension and division within the region, as well as the challenges of maintaining control over a rebellious populace.
To Abimelech: The notification to Abimelech sets the stage for the subsequent conflict and his eventual downfall. It serves as a turning point in the narrative, where Abimelech's oppressive rule begins to unravel, fulfilling the divine justice for his earlier crimes. This moment foreshadows the ultimate judgment and the principle that those who live by violence often fall by it.
Persons / Places / Events
1.
AbimelechThe son of Gideon (also known as Jerubbaal) and a concubine from Shechem. He declared himself king after the death of his father and killed his seventy brothers to secure his position.
2.
Leaders of ShechemThe men of Shechem initially supported Abimelech's rise to power but later turned against him, setting an ambush to undermine his authority.
3.
ShechemAn ancient city in the hill country of Ephraim, significant in Israel's history as a place of covenant renewal and conflict.
4.
Ambush on the HilltopsThe leaders of Shechem set up a strategic ambush against Abimelech, indicating their rebellion and the beginning of internal strife.
5.
Robbery on the RoadThe ambush included robbing travelers, which not only disrupted trade and travel but also signified the breakdown of law and order under Abimelech's rule.
Teaching Points
The Dangers of Ambition and PowerAbimelech's account warns against the pursuit of power for selfish gain, which leads to destruction and chaos.
Consequences of BetrayalThe betrayal by the leaders of Shechem illustrates the instability and mistrust that arise from treachery and broken alliances.
The Importance of Godly LeadershipThe chaos in Shechem underscores the need for leaders who seek God's guidance and prioritize justice and righteousness.
The Breakdown of Society Without GodThe lawlessness and robbery reflect a society that has turned away from God's commandments, leading to moral decay.
God's Sovereignty in JudgmentDespite human schemes, God's justice prevails, as seen in the eventual downfall of Abimelech and the leaders of Shechem.
Bible Study Questions and Answers
1.What is the meaning of Judges 9:25?
2.How does Judges 9:25 illustrate consequences of betrayal and deceit in leadership?
3.What lessons on vigilance can we learn from the ambush in Judges 9:25?
4.How does Judges 9:25 connect with Proverbs 11:3 on integrity and destruction?
5.How can we apply the warning in Judges 9:25 to modern Christian leadership?
6.What role does divine justice play in the events of Judges 9:25?
7.What historical evidence supports the events described in Judges 9:25?
8.How does Judges 9:25 reflect the moral state of Israel at the time?
9.What theological lessons can be drawn from the actions of the men of Shechem in Judges 9:25?
10.What are the top 10 Lessons from Judges 9?
11.Who was Abimelech, son of Gideon, in the Bible?
12.Why would God send an evil spirit between Abimelech and the leaders of Shechem (Judges 9:23)?
13.Does the account of Abimelech's violent rule conflict with other Old Testament portrayals of just leadership (Judges 9:22-24)?
14.Is there any archaeological evidence supporting the destruction of Shechem as described (Judges 9)?What Does Judges 9:25 Mean
The leaders of Shechem set up an ambush• The very men who had crowned Abimelech (Judges 9:6) now scheme against him, revealing the fickleness of alliances built on self-interest rather than covenant loyalty (cf.Psalm 118:8–9;Proverbs 16:28).
•Judges 9:23 already notes, “God sent an evil spirit between Abimelech and the leaders of Shechem,” showing the Lord’s sovereign hand turning their own wickedness back on them—much like1 Kings 12:15 andRomans 1:24–25.
• By choosing treachery instead of repentance, these leaders echoPsalm 2:1: “Why do the nations rage and the peoples plot in vain?” Their plotting is destined for futility.
against Abimelech on the hilltops• Hill country surrounding Shechem provided natural vantage points for surprise attacks, just as Joshua used hilltops when ambushing Ai (Joshua 8:4–7).
• Their strategy underscores fear; they dare not confront Abimelech openly.Proverbs 28:1 states, “The wicked flee when no one pursues.”
• The hills once symbolized blessing (Deuteronomy 11:29), yet now become stages for judgment, reminding us that terrain cannot shield anyone from divine justice (Psalm 139:7–10).
and they robbed all who passed by them on the road• Innocent travelers suffer, illustrating how personal sin always spills into social harm (Hosea 4:2–3;Romans 8:22).
•Hosea 6:9 parallels: “As robbers lie in wait for a man, so a band of priests murder on the way.” Lawlessness among leaders breeds widespread violence.
• This behavior breaks God’s clear command, “You shall not steal” (Exodus 20:15), and invokes curses promised for covenant violation (Deuteronomy 28:29).
• The scene recalls the victim in Jesus’ parable of the Good Samaritan (Luke 10:30), underscoring humanity’s ongoing need for righteous rulers and compassionate neighbors.
So this was reported to Abimelech• Even secret plots come to light.Numbers 32:23 warns, “Be sure your sin will find you out.”
• News reaches the tyrant, setting in motion the retributive cycle God foretold inJudges 9:20. Much like Mordecai’s discovery of the plot against King Xerxes (Esther 2:22), information becomes a catalyst for judgment.
• The report also shows God’s providence: He controls not only events but also the flow of information (2 Kings 6:12).
• For Abimelech, the message is a mirror of his own earlier violence;Galatians 6:7: “Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap.”
summaryJudges 9:25 records the unraveling of a covenant-breaking society. The same Shechemite leaders who empowered Abimelech now betray him, fulfilling God’s word that wicked partnerships self-destruct. Their hilltop ambush and roadside robbery showcase the collateral damage of sin, while the swift exposure of their plot highlights divine justice at work. The verse teaches that human schemes cannot outmaneuver the Lord, that sin inevitably harms the innocent, and that God faithfully repays violence with violence until His righteousness prevails.
(25)
Set liers in wait for him.--The "for him" does not necessarily mean "to seize him," but to his disadvantage. The disaffection began to show itself, as has so often been the case in Palestine from the days of Saul to those of Herod, by the rise of brigandage, rendering all government precarious, and providing a refuge tor all dangerous and discontented spirits. Josephus says that Abimelech was expelled from Shechem, and even from the tribe of Ephraim (
Antt. v. 1, ? 3).
In the top of the mountains.--Especially Ebal and Gerizim.
Verse 25. -
The men of Shechem, etc. The narrative now gives the details of that "treacherous dealing" on the part of the Shechemites which was spoken of in the gross in ver. 23. Their disaffection first showed itself in acts of brigandage "against the peace of their lord the king," to use the language of our own mediaeval lawyers. The road to Shechem was no longer safe; lawless freebooters, in defiance of Abimelech's authority, stopped and robbed all travellers that passed that way, probably including Abimelech's own officers and servants.
For him. It may have been their intention even to lay violent hands upon Abimelech himself should he come to Shechem.
Parallel Commentaries ...
Hebrew
The leadersבַעֲלֵ֨י(ḇa·‘ă·lê)Noun - masculine plural construct
Strong's 1167:A master, a husband, ownerof Shechemשְׁכֶ֜ם(šə·ḵem)Noun - proper - feminine singular
Strong's 7927:Shechem -- 'ridge', a district in Northern Palestine, also a son of Hamorsetוַיָּשִׂ֣ימוּ(way·yā·śî·mū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 7760:Put -- to put, place, setan ambushמְאָרְבִ֗ים(mə·’ā·rə·ḇîm)Verb - Piel - Participle - masculine plural
Strong's 693:To lie in waitagainst [Abimelech]לוֹ֩(lōw)Preposition | third person masculine singular
Strong's Hebrewonעַ֚ל(‘al)Preposition
Strong's 5921:Above, over, upon, againstthe hilltops,רָאשֵׁ֣י(rā·šê)Noun - masculine plural construct
Strong's 7218:The headand they robbedוַיִּגְזְל֗וּ(way·yiḡ·zə·lū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 1497:To pluck off, to flay, strip, roballכָּל־(kāl-)Noun - masculine singular construct
Strong's 3605:The whole, all, any, everywhoאֲשֶׁר־(’ă·šer-)Pronoun - relative
Strong's 834:Who, which, what, that, when, where, how, because, in order thatpassedיַעֲבֹ֥ר(ya·‘ă·ḇōr)Verb - Qal - Imperfect - third person masculine singular
Strong's 5674:To pass over, through, or by, pass onby themעֲלֵיהֶ֖ם(‘ă·lê·hem)Preposition | third person masculine plural
Strong's 5921:Above, over, upon, againston the road.בַּדָּ֑רֶךְ(bad·dā·reḵ)Preposition-b, Article | Noun - common singular
Strong's 1870:A road, a course of life, mode of actionSo this was reportedוַיֻּגַּ֖ד(way·yug·gaḏ)Conjunctive waw | Verb - Hofal - Consecutive imperfect - third person masculine singular
Strong's 5046:To be conspicuousto Abimelech.לַאֲבִימֶֽלֶךְ׃(la·’ă·ḇî·me·leḵ)Preposition-l | Noun - proper - masculine singular
Strong's 40:Abimelech -- 'father is king', a Philistine name, also an Israelite name
Links
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OT History: Judges 9:25 The men of Shechem set an ambush (Jd Judg. Jdg) 
