Judges 9:27
And after they had gone out into the fields, gathered grapes from their vineyards, and trodden them, they held a festival and went into the house of their god; and as they ate and drank, they cursed Abimelech.
And they went out into the fields
This phrase indicates a movement from the city to the agricultural areas, a common practice during harvest time in ancient Israel. The fields were the lifeblood of the community, providing sustenance and economic stability. The Hebrew word for "fields" (שָׂדֶה, sadeh) often denotes open country or cultivated land, emphasizing the agrarian lifestyle of the Israelites. This movement signifies a return to the basics of life, a reminder of God's provision through the land.

gathered the grapes from their vineyards
The act of gathering grapes is a significant event in the agricultural calendar, marking the time of harvest. Vineyards were a symbol of prosperity and blessing in Israelite culture. The Hebrew root for "gathered" (אָסַף, asaph) implies collecting or assembling, which can also be seen as a metaphor for bringing together the community. The vineyard, often used in Scripture as a symbol of Israel itself, represents the fruitfulness and potential of God's people when they are obedient to Him.

trod them
Treading grapes was the process of crushing them to extract juice, a communal activity that often involved celebration. The Hebrew word for "trod" (דָּרַךְ, darak) means to tread or press, and it is a vivid image of transformation—grapes becoming wine. This process can be seen as a metaphor for the trials and pressures that lead to spiritual growth and maturity in the life of a believer.

and held a festival
Festivals were integral to Israelite culture, often associated with religious observance and thanksgiving. The Hebrew word for "festival" (חַג, chag) denotes a feast or celebration, usually with a religious connotation. This festival, however, is marked by a departure from true worship, as it becomes a setting for idolatry and rebellion against God's appointed leader, Abimelech.

Then they went into the house of their god
This phrase highlights the syncretism and idolatry that plagued Israel during the time of the Judges. The "house of their god" refers to a pagan temple, likely dedicated to Baal or another Canaanite deity. The Hebrew word for "house" (בַּיִת, bayit) can mean a physical structure or a household, indicating a place of worship that stands in opposition to the worship of Yahweh.

and as they ate and drank
Eating and drinking are common elements of celebration, but here they are associated with idolatrous practices. The Hebrew words for "ate" (אָכַל, akal) and "drank" (שָׁתָה, shatah) are straightforward but carry the implication of indulgence and excess, often leading to moral and spiritual decline.

they cursed Abimelech
Cursing Abimelech, their ruler, reflects the deep-seated discontent and rebellion among the people. The Hebrew word for "cursed" (קָלַל, qalal) means to despise or treat with contempt. This act of cursing is not just a rejection of Abimelech's leadership but also a rejection of God's sovereignty, as Abimelech was initially established as a leader through divine allowance. This highlights the cyclical nature of Israel's rebellion and repentance throughout the book of Judges.

Persons / Places / Events
1. Abimelech
The son of Gideon (also known as Jerubbaal), who declared himself king over Shechem after killing his seventy brothers.

2. Shechemites
The people of Shechem who initially supported Abimelech but later turned against him.

3. Vineyards
The fields where the Shechemites gathered grapes, symbolizing abundance and blessing but also a place of rebellion.

4. Festival
A celebration held by the Shechemites, which turned into a time of cursing Abimelech.

5. House of their god
A pagan temple where the Shechemites worshipped and cursed Abimelech, indicating their idolatry and spiritual rebellion.
Teaching Points
The Dangers of Idolatry
The Shechemites' actions in the house of their god highlight the spiritual danger of idolatry, which leads to moral and social decay.

Consequences of Betrayal
Their cursing of Abimelech, whom they initially supported, shows the instability and consequences of betrayal and disloyalty.

The Role of Festivals
Celebrations can become occasions for sin if not centered on God. Believers should ensure their gatherings honor God.

The Power of Words
The Shechemites' curses remind us of the power of words to bless or curse, and the importance of speaking life and truth.

God's Sovereignty
Despite human rebellion, God's purposes prevail. Abimelech's account is a reminder of God's ultimate control over human affairs.
Bible Study Questions
1. How does the Shechemites' behavior in Judges 9:27 reflect the dangers of idolatry, and what modern forms of idolatry might we face today?

2. In what ways can celebrations and festivals become opportunities for sin, and how can we ensure our gatherings honor God?

3. Reflect on a time when words were used to harm or bless in your life. How can Proverbs 18:21 guide us in using our words wisely?

4. How does the account of Abimelech and the Shechemites illustrate the consequences of betrayal and disloyalty? Can you think of a biblical example where loyalty was rewarded?

5. Considering God's sovereignty in the account of Abimelech, how can we trust in God's control over our own life's circumstances, especially when facing betrayal or conflict?
Connections to Other Scriptures
Deuteronomy 32:32-33
This passage speaks of the vine of Sodom and the bitter grapes, symbolizing corruption and rebellion against God, similar to the Shechemites' actions.

Proverbs 20:1
Warns about the dangers of wine and strong drink, which can lead to reckless behavior, as seen in the Shechemites' festival.

1 Kings 18:21
Elijah's challenge to the Israelites to choose whom they will serve, paralleling the Shechemites' divided loyalties between Abimelech and their pagan gods.
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, Abim'elech, Ate, Crushed, Cursed, Cursing, Drank, Drink, Drinking, Eat, Eating, Feast, Festival, Field, Fields, Fruit, Gather, Gathered, Got, Grapes, Held, Holy, Merry, Praises, Revile, Reviled, Temple, Tread, Trod, Trodden, Trode, Vines, Vineyards
Dictionary of Bible Themes
Judges 9:27

     4458   grape
     5866   gluttony

Judges 9:26-41

     5575   talk, idle

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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