Judges 9:48
he and all his men went up to Mount Zalmon. Abimelech took his axe in his hand and cut a branch from the trees, which he lifted to his shoulder, saying to his men, "Hurry and do what you have seen me do."
he and all his men went up Mount Zalmon
The phrase "he and all his men" refers to Abimelech and his followers. Abimelech, a son of Gideon, had declared himself king and was known for his ruthless ambition. The ascent to "Mount Zalmon" is significant as it represents a strategic move in his campaign against the city of Shechem. Mount Zalmon, possibly identified with a wooded area near Shechem, symbolizes a place of preparation and action. The historical context here is one of conflict and power struggle, reflecting the turbulent period of the Judges when Israel had no king, and everyone did what was right in their own eyes (Judges 21:25).

He took an axe in his hand
The "axe" is a tool of both construction and destruction. In the hands of Abimelech, it becomes an instrument of war. The act of taking the axe signifies leadership and initiative. In the Hebrew context, tools and weapons often carried symbolic meanings, representing authority and the ability to shape one's environment. Abimelech's action here is decisive, reflecting his character as a man who takes matters into his own hands, often with violent outcomes.

and cut down a branch
The "branch" is a symbol of life and growth, yet here it is severed, indicating destruction. This act of cutting down a branch foreshadows the destruction Abimelech intends to bring upon Shechem. In biblical symbolism, branches can represent people or nations (as seen in passages like Isaiah 11:1). The cutting down of the branch can be seen as a metaphor for Abimelech's intent to cut down his enemies.

which he lifted to his shoulder
"Lifting to his shoulder" implies bearing a burden or taking responsibility. In this context, it shows Abimelech leading by example, demonstrating to his men what he expects them to do. The shoulder is often associated with strength and the ability to carry weight, both physically and metaphorically. This act of lifting the branch signifies readiness for the task at hand, a call to action for his followers.

'Quick!' he said to the men with him
The command "Quick!" indicates urgency and the need for immediate action. Abimelech's leadership style is direct and commanding, reflecting the urgency of the situation. The Hebrew root for quickness often conveys swiftness and decisiveness, qualities necessary in battle. This urgency underscores the perilous nature of their mission and the need for prompt obedience.

'Do what you have seen me do.'
This phrase is a call to imitation and unity of action. Abimelech sets himself as an example for his men, expecting them to follow his lead. In the biblical narrative, leaders often model behavior for their followers, as seen with figures like Moses and Joshua. This directive emphasizes the importance of leadership by example and the power of collective action in achieving a common goal. It also highlights the theme of influence, as Abimelech's actions directly impact those who follow him, for better or worse.

Persons / Places / Events
1. Abimelech
The son of Gideon (also known as Jerubbaal), who declared himself king over Shechem and led a violent campaign to secure his rule.

2. Mount Zalmon
A location near Shechem where Abimelech and his men gathered branches to set fire to the tower of Shechem.

3. Shechem
An ancient city in the hill country of Ephraim, significant in Israel's history, where Abimelech's violent actions took place.

4. The Men of Abimelech
Followers of Abimelech who participated in his campaign and followed his lead in the destruction of Shechem.

5. The Tower of Shechem
A stronghold where the people of Shechem sought refuge, which Abimelech set on fire.
Teaching Points
Leadership and Influence
Abimelech's actions demonstrate the power of leadership, for good or ill. Leaders must be mindful of their influence and the example they set.

Consequences of Ambition
Abimelech's account is a cautionary tale about unchecked ambition and the destructive path it can lead to. Ambition should be tempered with humility and a desire to serve others.

The Cycle of Violence
The events at Shechem illustrate the destructive cycle of violence and retribution. As Christians, we are called to break this cycle through forgiveness and reconciliation.

The Importance of Godly Counsel
Abimelech's lack of godly counsel and accountability led to his downfall. Surrounding ourselves with wise, godly advisors can help us make righteous decisions.

God's Sovereignty and Justice
Despite Abimelech's evil actions, God's justice ultimately prevails. We can trust in God's sovereignty and His ability to bring about justice in His timing.
Bible Study Questions
1. How does Abimelech's leadership style contrast with the biblical model of servant leadership exemplified by Jesus?

2. In what ways can unchecked ambition lead to personal and communal destruction, and how can we guard against it in our own lives?

3. How does the account of Abimelech and Shechem illustrate the principle of sowing and reaping found in Galatians 6:7?

4. What steps can we take to ensure we are surrounded by godly counsel and accountability in our decision-making processes?

5. How can we trust in God's sovereignty and justice when we witness or experience injustice in the world today?
Connections to Other Scriptures
Judges 9:1-6
Provides context for Abimelech's rise to power and his ruthless ambition, highlighting his character and motivations.

Genesis 34
Shechem is also the site of the incident involving Dinah, showing its historical significance and recurring themes of violence and retribution.

2 Samuel 23:28
Mentions Zalmon, one of David's mighty warriors, possibly connecting to the location of Mount Zalmon.

Proverbs 16:18
Offers wisdom on pride and destruction, relevant to Abimelech's downfall.

Galatians 6:7
Speaks to the principle of sowing and reaping, applicable to Abimelech's actions and their consequences.
The Nemesis of UsurpationA.F. Muir Judges 9:22-57
The Storming of the Temple of BerithT. De Witt Talmage.Judges 9:48-49
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, Ascended, Ax, Axe, Bough, Branch, Branches, Brushwood, Bundle, Cut, Cutteth, Cutting, Gat, Got, Haste, Hurry, Laid, Lifted, Lifteth, Likewise, Mount, Ordered, Quick, Setteth, Shoulder, Shoulders, Taketh, Trees, Zalmon
Dictionary of Bible Themes
Judges 9:48

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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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