“And he entered his father’s house at Ophrah and executed his brothers, the sons of Jeruba’al, seventy men upon a single stone. Yet, Jotham, the youngest son of Jeruba’al, remained because he was hidden. And so he gathered all the leaders of Shekem and all of the house of Millo and they went and enthroned Abimelek king. At the oak which was standing in Shekem.”
Isn’t it sad just how quickly reforms that are made go away? Here, Abimelek’s father had torn down the Asherah (a cultic totem pole of sorts) in his hometown to rid them of the evil of the idolatry and here we have a coronation that takes place…yes, it is of a usurper, we will get to that…but it is under a sacred oak of sorts that happens to be in the town of Shekem. The hearts of men are wicked indeed, but how quickly they flee back to paganism even after being delivered by the one true God.
Now for the attack. It seems that the sons of Gideon were meeting at his home at a predicted time when Abimelek and his “unprincipled and reckless men” laid siege on the house. The language here implies that the thugs were used by Abimelek to capture the brothers, not to slay them. These men were all slain on a single stone by Abimelek, execution style. If you remember in chapter 8, when Gideon had captured Zebah and Zalmunna, he instructed his eldest son, Jether, to slay execute these kings (Judges 8:20-21), here Abimelek is gladly doing what his brother proved unwilling to do.
Recognizing that this is taking place at an oak in Shekem and recognizing the presence of idolatry and the emphasis that is placed on this “single stone,” there is also an implication here that these executions may have been done as a kind of pagan sacrifice. Just as Gideon had sacrificed to the Lord prior to his taking on the role of leadership, one can make the argument that Abimelek is doing the same…just instead of sacrificing to the Lord, he was sacrificing to his pagan gods. Again, how far we have fallen.
The one glimmer of hope is in the news that one of the sons of Gideon escaped slaughter because he had hidden. Notice that the verb, חבא (chaba — “to hide”) is in the “niphal” or passive tense. While this verb is most commonly found in the passive tense, it leaves open the question as to whether Jotham might have been hidden by one of his brothers (to preserve the youngest’s life) or whether he might have been hidden by God himself (who superintends all things). This we do not know for sure, but it is not out of reach of the text. So, whether Jotham skillfully hid himself, whether one of his brothers nobly sacrificed himself to keep Jotham hidden, whether God supernaturally kept the thugs blind to where Jotham was hidden, or whether it was a combination of all of the above, God had determined that one in the line of Gideon — a remnant — would survive not only to tell the tale and to lay a curse of judgment upon Abimelek and his followers. While the wicked rarely fear the curse of a godly man; they almost always regret what follows.