Judges 9:20
But if not, may fire come from Abimelech and consume the leaders of Shechem and Beth-millo, and may fire come from the leaders of Shechem and Beth-millo and consume Abimelech."
But if not,
This phrase introduces a conditional curse, highlighting the potential consequences of failing to uphold a covenant or agreement. In the context of Judges 9, Jotham, the youngest son of Gideon, is addressing the people of Shechem after Abimelech, his half-brother, has killed his seventy brothers to become king. The "if not" implies a breach of justice and righteousness, which is a recurring theme in the Old Testament, where blessings and curses are contingent upon obedience to God's laws (Deuteronomy 28).

may fire come from Abimelech and consume the leaders of Shechem and Beth-millo,
The imagery of fire is often used in the Bible to symbolize judgment and destruction (e.g., Genesis 19:24, 1 Kings 18:38). Abimelech's rule is marked by treachery and violence, and Jotham's curse foreshadows the internal strife and destruction that will result from such leadership. Shechem was a significant city in Israel's history, being a place of covenant renewal (Joshua 24:25). Beth-millo is less well-known, but it is thought to be a fortified structure or area within Shechem. The curse suggests that Abimelech's ambition and ruthlessness will ultimately lead to the downfall of those who supported him.

and may fire come from the leaders of Shechem and Beth-millo and consume Abimelech.
This part of the curse predicts mutual destruction, a common outcome in biblical narratives where alliances are formed on unrighteous grounds. The leaders of Shechem and Beth-millo, who initially supported Abimelech, are warned that their betrayal and complicity will lead to their own ruin. This reflects the biblical principle of reaping what one sows (Galatians 6:7). Historically, this prophecy is fulfilled later in Judges 9 when Abimelech and the people of Shechem turn against each other, resulting in mutual destruction. This cycle of betrayal and retribution underscores the instability of human alliances that are not grounded in God's righteousness.

Persons / Places / Events
1. Abimelech
The son of Gideon (also known as Jerubbaal) and a concubine from Shechem. He sought power and declared himself king after killing his seventy brothers.

2. Leaders of Shechem
The men of Shechem supported Abimelech's rise to power, but their alliance was based on mutual self-interest rather than genuine loyalty.

3. Beth-millo
A location associated with Shechem, possibly a fortress or stronghold, involved in the political dynamics of Abimelech's rule.

4. Jotham's Curse
Jotham, the youngest son of Gideon who escaped Abimelech's massacre, pronounced a curse from Mount Gerizim, foretelling mutual destruction between Abimelech and the leaders of Shechem.

5. Mount Gerizim
The location from which Jotham delivered his parable and curse, significant in Israelite history as a place of blessing and cursing.
Teaching Points
The Dangers of Ambition and Power
Abimelech's account warns against the pursuit of power for selfish reasons. True leadership should be rooted in service and humility, not ambition and manipulation.

Consequences of Betrayal
The alliance between Abimelech and Shechem was based on convenience, not loyalty. Betrayal and treachery often lead to mutual destruction, as seen in the fulfillment of Jotham's curse.

God's Justice Prevails
Despite human schemes, God's justice ultimately prevails. Abimelech's downfall serves as a reminder that God sees and judges the actions of individuals and nations.

The Power of Words
Jotham's curse illustrates the power of words and the importance of speaking truth, even in the face of danger. Our words can have lasting impacts, for good or ill.
Bible Study Questions
1. How does Abimelech's rise to power reflect the dangers of seeking leadership without God's guidance? Consider parallels in 1 Samuel 8.

2. In what ways do the events in Shechem illustrate the principle of reaping what one sows, as seen in Galatians 6:7?

3. How can Jotham's courage in speaking out against injustice inspire us to address wrongs in our own communities?

4. What lessons can we learn from the mutual destruction of Abimelech and the leaders of Shechem about the nature of alliances based on self-interest?

5. How does the account of Abimelech challenge us to examine our own ambitions and the motivations behind our actions?
Connections to Other Scriptures
Genesis 34
The history of Shechem, where Dinah was defiled, and Simeon and Levi took vengeance, setting a precedent for the city's troubled history.

1 Samuel 8
The Israelites' desire for a king, which parallels Abimelech's self-appointment and highlights the dangers of human kingship without divine guidance.

Proverbs 26:27
The principle that those who set traps for others often fall into them themselves, reflecting the mutual destruction prophesied by Jotham.

Galatians 6:7
The concept of reaping what one sows, applicable to the destructive end of Abimelech and the leaders of Shechem.
Abimelech, the AdventurerR. A. Watson, M. A.Judges 9:1-22
Ambition Destroys the Finer Feelings of MenH. E. Channing.Judges 9:1-22
Bramble Rule; Or, the People and Their LeadersHomilistJudges 9:1-22
Forms of Usefulness in LifeMarcus Dods, D. D.Judges 9:1-22
Jotham's ParableR. A. Watson, M. A.Judges 9:1-22
King Bramble and His SubjectsA. F. Vedder.Judges 9:1-22
Misleading Self-JudgmentsA. Rowland, B. A.Judges 9:1-22
Pulpit BramblesHomilistJudges 9:1-22
Self-FulfilmentE. G. Murphy.Judges 9:1-22
The BrambleH. Whittaker.Judges 9:1-22
The Election of the Usurper to be KingJ. P. Millar.Judges 9:1-22
The Faithful Olive-TreeSpurgeon, Charles HaddonJudges 9:1-22
The Parable of JothamA London MinisterJudges 9:1-22
The Parable of the TreesJ. Bayley, Ph. D.Judges 9:1-22
The Parable of the TreesA. Raleigh, D. D.Judges 9:1-22
The Refusing of LeadershipW. Morison, D. D.Judges 9:1-22
Jotham's Fable; Or, Popular Election, its Dangers and AbusesA.F. Muir Judges 9:7-20
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, Abim'elech, Beth, Beth-millo, Burning, Citizens, Consume, Destruction, Devour, Devoureth, Fire, Masters, Millo, Shechem, Townsmen
Dictionary of Bible Themes
Judges 9:1-21

     5356   irony

Judges 9:7-20

     5438   parables

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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