Judges 1:7
And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.
Original Language Analysis
Cross References
Historical Context
The transportation of Adoni-bezek to Jerusalem (still called Jebus, controlled by Jebusites at this time) is historically significant. Jerusalem wasn't conquered until David's reign (2 Samuel 5:6-9), making its mention here either anachronistic (using the later, familiar name) or indicating temporary Israelite control of part of the city (v. 8 describes conquest of Jerusalem, though v. 21 notes Benjamin failed to drive out the Jebusites). Archaeological evidence shows Jerusalem (Tell el-Amarna letters call it Urusalim) was a modest Jebusite city-state during this period, occupying only the southeastern hill (City of David) and controlling important north-south trade routes.
Adoni-bezek's death in Jerusalem may have been intended as a public example—displaying the fate of kings who resist Yahweh's people. Ancient Near Eastern kings frequently paraded captured rulers through capital cities to demonstrate power and discourage rebellion. However, Adoni-bezek's death also fulfilled the principle of herem (חֵרֶם, devoted destruction) commanded for Canaanite peoples (Deuteronomy 7:2), though the mutilation rather than immediate execution shows incomplete adherence to the law's letter.
The reference to Adoni-bezek having subdued seventy kings reflects the political fragmentation of Late Bronze Age Canaan. The Amarna letters (14th century BCE) document dozens of petty kings ruling small city-states, frequently warring with neighbors. A powerful king could force weaker neighbors into vassalage, exacting tribute and military support. Adoni-bezek's treatment of vassal kings—public humiliation at his table—reinforced psychological domination, deterring rebellion through shame and fear. This context illuminates David's later kindness to Mephibosheth, eating at the king's table (2 Samuel 9:7-13)—reversing the ancient pattern of royal humiliation with covenant faithfulness and grace.
Questions for Reflection
- How does Adoni-bezek's recognition of divine justice demonstrate that suppressing truth about God's moral governance requires active rebellion against conscience?
- What does this account teach about the certainty of God's justice versus the modern belief that consequences can be indefinitely avoided?
- How should the reality of Christ bearing God's retributive justice for believers affect our attitudes toward both personal sin and the sins of others?
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Analysis & Commentary
And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.
Adoni-bezek's confession is remarkable for its theological awareness. He attributes his fate not to military fortune or the strength of Judah's forces, but to divine retribution: "God hath requited me" (Elohim shillam li, אֱלֹהִים שִׁלַּם לִי). The verb shillam (שִׁלַּם) from root shalam (שָׁלַם, "to be complete, to recompense") indicates perfect, measured justice—receiving exactly what one deserves. Though Adoni-bezek uses the generic Elohim (אֱלֹהִים, "God") rather than the covenant name Yahweh (יְהוָה), his recognition of divine moral governance reflects natural revelation—the law written on human hearts that leaves all without excuse (Romans 1:18-20, 2:14-15).
"Threescore and ten kings" (seventy kings) is a significant number in Scripture, often indicating completeness or totality (compare the seventy elders of Israel, Exodus 24:1; the seventy years of exile, Jeremiah 25:11; Jesus sending out seventy disciples, Luke 10:1). Whether literal or symbolic, the number emphasizes the extent of Adoni-bezek's conquests and the corresponding magnitude of his cruelty. These mutilated kings "gathered their meat under my table" (melakkitim tachat shulchani, מְלַקְּטִים תַּחַת שֻׁלְחָנִי), depicting the degradation of former rulers reduced to scavenging scraps like dogs—a powerful image of utter humiliation.
The principle of divine retribution pervades Scripture: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Galatians 6:7). Yet Reformed theology recognizes a crucial distinction: Adoni-bezek experienced temporal, retributive justice—the natural consequences of his sins in this life. Believers, however, have already experienced Christ bearing God's retributive justice in their place (2 Corinthians 5:21, 1 Peter 2:24). Sanctifying discipline may come (Hebrews 12:5-11), but never condemnation (Romans 8:1). The certainty of divine justice should provoke both humble thanksgiving for Christ's substitutionary atonement and compassionate warning to those facing judgment without a mediator.