Judges 9:28
Then Gaal son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? You are to serve the men of Hamor, the father of Shechem. Why should we serve Abimelech?
Then Gaal son of Ebed said
The introduction of Gaal, the son of Ebed, marks a pivotal moment in the narrative. The name "Gaal" can be understood as "loathing" or "abhorrence," which may reflect his role as a challenger to Abimelech's authority. The mention of his father, Ebed, whose name means "servant," could imply a humble or servile origin, contrasting with his boldness in confronting Abimelech. This sets the stage for a significant conflict, as Gaal's words are not just personal but represent a broader discontent among the people of Shechem.

Who is Abimelech
This rhetorical question challenges the legitimacy and authority of Abimelech. The name "Abimelech" means "my father is king," which is ironic given his contentious rise to power. Gaal's question undermines Abimelech's claim to leadership, suggesting that his authority is not divinely sanctioned or inherently rightful. This reflects a common biblical theme where human authority is questioned when it lacks divine endorsement.

and who is Shechem
Shechem is not just a city but a significant location in Israel's history. It was a place of covenant renewal and a city of refuge. By questioning "who is Shechem," Gaal is challenging the city's current allegiance to Abimelech, suggesting that its historical and spiritual significance is being compromised by supporting an unworthy leader. This highlights the tension between political power and spiritual heritage.

that we should serve him?
The concept of service here implies allegiance and submission. Gaal's question suggests that service to Abimelech is unwarranted and questions the benefits or righteousness of such allegiance. This reflects a broader biblical principle that true service should be reserved for God and those who lead under His guidance.

Is he not the son of Jerubbaal
Jerubbaal, also known as Gideon, was a judge who delivered Israel from Midianite oppression. By referring to Abimelech as the son of Jerubbaal, Gaal is invoking the memory of Gideon's legacy, which Abimelech has tarnished through his violent and self-serving actions. This contrast serves to highlight Abimelech's failure to live up to his father's righteous example.

and is not Zebul his officer?
Zebul, as Abimelech's officer, represents the administrative and military support that upholds Abimelech's rule. Gaal's mention of Zebul is a strategic move to question the loyalty and integrity of those who support Abimelech. It suggests that the foundation of Abimelech's power is weak and dependent on questionable alliances.

Serve the men of Hamor, the father of Shechem!
Hamor was the father of Shechem, a figure from Genesis associated with the original inhabitants of the land. Gaal's call to serve the men of Hamor is a provocative suggestion to return to the city's ancient roots, possibly advocating for a return to pre-Israelite traditions or leadership. This reflects the complex interplay of cultural and political identities in Shechem.

But why should we serve Abimelech?
This final rhetorical question encapsulates Gaal's challenge to Abimelech's rule. It calls for a reassessment of loyalty and leadership, urging the people of Shechem to consider the moral and spiritual implications of their allegiance. This question resonates with the biblical theme of discerning true leadership and the importance of aligning with God's will rather than human ambition.

Persons / Places / Events
1. Gaal son of Ebed
A newcomer to Shechem who challenges Abimelech's authority, questioning his legitimacy and encouraging the people to serve the original Shechemite leaders.

2. Abimelech
The son of Gideon (Jerubbaal) who made himself king over Shechem through manipulation and violence, including the murder of his brothers.

3. Shechem
An ancient city with significant historical and religious importance, often associated with covenantal events in Israel's history.

4. Jerubbaal (Gideon)
Abimelech's father, a judge of Israel who led the people to victory against the Midianites but refused kingship, emphasizing God's rule over Israel.

5. Zebul
An officer of Abimelech in Shechem, loyal to Abimelech and opposed to Gaal's rebellion.
Teaching Points
Questioning Authority
Gaal's challenge to Abimelech reminds us to discern the legitimacy and righteousness of those in authority over us. Are they leading according to God's principles?

Historical Context Matters
Understanding the historical and cultural background of biblical events can provide deeper insights into the motivations and actions of the characters involved.

The Dangers of Ambition
Abimelech's account warns against the pursuit of power for selfish reasons, which often leads to destructive outcomes.

Loyalty and Betrayal
The dynamics between Gaal, Abimelech, and Zebul illustrate the complexities of loyalty and the potential for betrayal when personal interests conflict.

God's Sovereignty
Despite human schemes and conflicts, God's purposes ultimately prevail. We are reminded to trust in His sovereignty over human affairs.
Bible Study Questions
1. How does Gaal's challenge to Abimelech reflect the broader theme of leadership and authority in the book of Judges?

2. In what ways does the historical relationship between Israel and Shechem influence the events of Judges 9:28?

3. How can we apply the lessons from Abimelech's ambition and Gaal's rebellion to our understanding of leadership in the church today?

4. What does the account of Abimelech teach us about the consequences of seeking power without regard for God's will?

5. How can we discern when to challenge authority in our own lives, and what biblical principles should guide us in doing so?
Connections to Other Scriptures
Genesis 34
The reference to "the men of Hamor, the father of Shechem" connects to the account of Dinah and the Shechemites, highlighting the historical tensions and alliances between Israel and Shechem.

Judges 8
Provides background on Gideon (Jerubbaal) and his refusal to become king, contrasting with Abimelech's ambition and self-promotion.

1 Samuel 8
Israel's later demand for a king, which parallels the issues of leadership and authority seen in Abimelech's account.
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
Abimelech, Deputy, Ebed, Gaal, Hamor, Isn't, Jerubbaal, Jerub-baal's, Officer, Serve, Shechem, Shechem's, Subject, Zebul
Dictionary of Bible Themes
Judges 9:26-41

     5575   talk, idle

Judges 9:28-29

     8816   ridicule, nature of

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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