Judges 9 16

Judges 9:16 kjv

Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;

Judges 9:16 nkjv

"Now therefore, if you have acted in truth and sincerity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him as he deserves?

Judges 9:16 niv

"Have you acted honorably and in good faith by making Abimelek king? Have you been fair to Jerub-Baal and his family? Have you treated him as he deserves?

Judges 9:16 esv

"Now therefore, if you acted in good faith and integrity when you made Abimelech king, and if you have dealt well with Jerubbaal and his house and have done to him as his deeds deserved ?

Judges 9:16 nlt

Jotham continued, "Now make sure you have acted honorably and in good faith by making Abimelech your king, and that you have done right by Gideon and all of his descendants. Have you treated him with the honor he deserves for all he accomplished?

Judges 9 verses

Judges 9 16 Meaning

Judges 9:16 is a rhetorical declaration by Jotham, Gideon's surviving son, to the people of Shechem. It functions as a challenge to their conscience, hypothetically stating that if they truly acted with integrity and truth towards Gideon ("Jerubbaal") and his household, and justly repaid his sacrifices, then their current choice of Abimelech as king might be honorable. However, Jotham already knows, and intends to highlight, that their actions were deceitful, ungrateful, and murderous, making their decision morally reprehensible and deserving of the impending curse.

Judges 9 16 Context

This verse is delivered by Jotham as a crucial part of his scathing address to the citizens of Shechem, immediately following his well-known parable of the trees (Jdg 9:8-15). Chapter 9 begins with Abimelech, son of Gideon and his concubine, conspiring with the leaders of Shechem to establish himself as king by murdering all but one of Gideon's seventy legitimate sons. Gideon (also called Jerubbaal) had previously delivered Shechem from their oppressors, sacrificing himself for them (Jdg 9:17). Abimelech's massacre and the Shechemites' quick anointing of him demonstrate profound ingratitude and treachery. Jotham, the youngest and only surviving son, climbs Mount Gerizim and delivers this prophetic accusation from a distance, publicly exposing their sin and proclaiming the inevitable divine retribution. Verse 16 sets up the condition for the curse pronounced in verse 20, laying bare the moral bankruptcy of their actions. Historically, this period reflects the instability in Israel after Gideon's leadership, where a human desire for a monarchy, contrary to God's chosen method of judgeship, emerges prematurely and disastrously.

Judges 9 16 Word analysis

• Now therefore (וְעַתָּה אֵפֹוא֙ - vəʿattâ ʾēfōw): This phrase acts as a transition, concluding Jotham's parable and introducing its application. It is emphatic, urging the listeners to consider the seriousness of what follows. It signifies a pivotal moment of ethical consideration, leading to consequence.
• if (אִם - ʾim): Introduces a conditional clause, but one used rhetorically to expose the obvious negative truth. Jotham knows they did not act this way; the "if" highlights their failure by stating what should have been.
• you have dealt (עֲשִׂיתֶם - ʿasîtém): Literally "you have made" or "you have done." Implies the conduct and actions carried out by the Shechemites. It points directly to their participation in the conspiracy and election of Abimelech.
• in truth (בֶאֱמֶת - beʾěmet): From emet (אֶמֶת). Signifies faithfulness, trustworthiness, reliability, firmness. It refers to genuine sincerity and loyalty, the opposite of the deceit and treachery shown. This is a core attribute of God (Dt 32:4, Ps 33:4) and expected from His people (Zec 8:16).
• and integrity (וּבְתָמִים - uvəta̱mîm): From tamim (תָּמִים). Means completeness, blamelessness, soundness, moral perfection. It denotes uncorrupted and upright character in thought and deed, indicating a wholehearted and righteous approach.
• with Jerubbaal (עִם-יְרֻבַּ֙עַל֙ - ʿim-yərūbbaʿal): Gideon. Jotham consistently uses this name, "Let Baal contend," which Gideon acquired after tearing down Baal's altar. This reminds the Shechemites of Gideon's devotion to Yahweh and his active opposition to idolatry, contrasting their allegiance to their new king. It links the Shechemites' actions directly to the man who saved them.
• and with his house (וְעִם-בֵּיתֹ֖ו - vəʿim-bêṯōw): Refers to Gideon's family, specifically his legitimate sons, seventy of whom Abimelech murdered. This highlights the scope of the Shechemites' betrayal—not just the leader, but his lineage.
• and have done (וַעֲשִׂיתֶ֥ם - vaʿăśîtem): Repetition of the verb for "dealt" or "done," reinforcing the agency and responsibility of the Shechemites in their actions.
• to him (עִמּוֹ - ʿimmô): Referring to Jerubbaal, i.e., Gideon, specifically his house/sons who bore his legacy.
• according to the deserving of his hands (כִּגְמֻ֖ל יָדָֽיו - kiḡmûl yāḏâw): Gemul (גְּמוּל) means recompense, retribution, reward, or desert. "Hands" (yāḏâw) signify deeds or actions. This phrase literally means "according to the reward/recompense of his deeds." It emphasizes that Gideon deserved to be rewarded for his great acts of deliverance (mentioned in Jdg 9:17), not betrayed. It highlights the profound injustice of their actions, failing to give him and his house what was due.

Words-group analysis

• "Now therefore, if you have dealt in truth and integrity": This opening sets up a critical examination of the Shechemites' actions. It is highly ironic. The audience knows they have not acted in truth and integrity, turning this into a stark accusation. The rhetorical question demands internal reflection from a deeply culpable audience.
• "with Jerubbaal and with his house, and have done to him according to the deserving of his hands": This grouping precisely details the objects of their betrayal (Gideon and his family) and the nature of the crime (failure to provide due recompense). Gideon's deserving of his hands references his past selfless acts of salvation for Shechem, which should have warranted respect and protection for his descendants, not their slaughter.

Judges 9 16 Bonus section

The choice of Mount Gerizim as the place from which Jotham speaks (Jdg 9:7) adds profound irony and significance to his curse. Gerizim was the mount of blessing in the Mosaic covenant (Dt 11:29, 27:12), typically associated with God's blessings for obedience. By delivering a curse from the mount of blessing, Jotham vividly highlights the complete perversion of covenant and moral order by the Shechemites. Their actions were so antithetical to truth and integrity that even the mountain symbolic of blessing must now witness a pronouncement of judgment. This setting amplifies the gravity of their sin and foreshadows the destructive consequences of their covenant breach with God's principles of justice and loyalty. The ensuing fulfillment of the curse (Jdg 9:22-57) serves as a potent theological commentary on the principle that people reap what they sow, especially regarding loyalty and gratitude to those who have served them.

Judges 9 16 Commentary

Judges 9:16 is the fulcrum upon which Jotham's entire pronouncement rests. It is not a genuine "if-then" statement proposing a morally sound alternative, but a rhetorical indictment disguised as such. Jotham uses this statement to highlight the gross moral depravity of the Shechemites. They allied with Abimelech, who slaughtered the very family of the man, Gideon, who risked his life to deliver them from the Midianites (v. 17). This betrayal demonstrated an utter lack of truth (faithfulness) and integrity (completeness of moral character). By asserting that if they acted justly, then their choice of Abimelech would be good, Jotham underscores the damning reality that they had acted deceitfully, treacherously, and with profound ingratitude. The "deserving of his hands" refers to Gideon's meritorious deeds, which warranted honor and protection, not genocide of his sons. The verse thus prefaces the curse of fire (Jdg 9:20), affirming that the divine judgment that would soon consume Abimelech and Shechem would be perfectly just, a fitting consequence for their immense betrayal and wickedness.