Judges 9:49
So each man also cut his own branch and followed Abimelech. Then they piled the branches against the inner chamber and set it on fire above them, killing everyone in the tower of Shechem, about a thousand men and women.
So all the people
This phrase indicates a collective action, emphasizing the unity and shared purpose among the followers of Abimelech. In the Hebrew context, "people" (עָם, 'am) often refers to a group bound by common identity or purpose. Here, it underscores the communal involvement in Abimelech's campaign, reflecting the societal dynamics and the influence of leadership in ancient Israel.

also cut down his branch
The act of cutting down branches signifies preparation for an assault, a common military tactic in ancient warfare. The Hebrew word for "branch" (זְמוֹרָה, zemorah) can also imply a tool or weapon, highlighting the resourcefulness and determination of the people. This action reflects the harsh realities of survival and conflict in the ancient Near East, where natural resources were often repurposed for warfare.

and followed Abimelech
Following a leader into battle was a significant act of loyalty and trust. Abimelech, whose name means "my father is king," was a controversial figure, having seized power through violence. This phrase highlights the complex dynamics of leadership and allegiance in the biblical narrative, where personal ambition often clashed with divine will.

They piled the branches against the stronghold
The stronghold, likely a fortified tower, represents a place of refuge and defense. The Hebrew term for "stronghold" (מִצְדָּה, mitzda) conveys a sense of security and protection. The piling of branches against it symbolizes the siege tactics of the time, illustrating the relentless pursuit of victory and the strategic thinking involved in ancient warfare.

and set it on fire above them
Fire, a powerful and destructive force, is often used in the Bible as a symbol of judgment and purification. The act of setting the stronghold on fire demonstrates the totality of Abimelech's assault and the devastating consequences of rebellion against God's ordained order. It serves as a sobering reminder of the destructive potential of unchecked ambition and the fragility of human constructs.

so that all the people of the Tower of Shechem died
The Tower of Shechem was a significant location, possibly a religious or communal center. The death of its inhabitants marks a tragic end to a chapter of resistance against Abimelech's rule. This phrase underscores the theme of divine justice and the inevitable downfall of those who oppose God's plans, as seen throughout the book of Judges.

about a thousand men and women
The specific mention of "men and women" highlights the indiscriminate nature of the destruction, affecting all members of the community. The number "thousand" (אֶלֶף, eleph) often signifies completeness or totality in biblical literature. This tragic loss serves as a poignant reminder of the cost of sin and the far-reaching impact of leadership decisions on a community.

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 consolidate power.

2. Men of Shechem
The inhabitants of Shechem who initially supported Abimelech but later turned against him due to his tyrannical rule.

3. Tower of Shechem
A fortified structure where the people of Shechem sought refuge from Abimelech's attack.

4. The Stronghold
The place where the people of Shechem gathered for protection, ultimately becoming the site of their demise.

5. The Event
Abimelech's men cut branches, piled them against the stronghold, and set it on fire, killing about a thousand men and women inside.
Teaching Points
The Dangers of Ambition and Pride
Abimelech's account warns against unchecked ambition and pride, which can lead to destructive outcomes.

The Consequences of Betrayal
The people of Shechem's betrayal of Abimelech and vice versa illustrate the destructive cycle of betrayal and mistrust.

The Illusion of False Security
The Tower of Shechem represents false security; true refuge is found in God alone.

Judgment and Justice
God's justice is ultimately served, as seen in the downfall of Abimelech and the people of Shechem.

The Importance of Godly Leadership
Abimelech's failure as a leader underscores the need for leaders who follow God's principles.
Bible Study Questions
1. How does Abimelech's ambition and pride lead to his downfall, and what can we learn from this about the dangers of self-exaltation?

2. In what ways do the events at the Tower of Shechem illustrate the concept of false security, and how can we apply this lesson to our own lives?

3. How does the account of Abimelech and the people of Shechem demonstrate the principle of sowing and reaping, and where else do we see this principle in Scripture?

4. What are the consequences of betrayal and rebellion as seen in Judges 9, and how can we guard against these in our relationships and communities?

5. How does the account of Abimelech challenge us to seek and support godly leadership, and what characteristics should we look for in leaders according to biblical principles?
Connections to Other Scriptures
Judges 8
Provides background on Gideon, Abimelech's father, and the events leading to Abimelech's rise to power.

Proverbs 16:18
Relates to the theme of pride and its consequences, as seen in Abimelech's downfall.

Galatians 6:7
Connects to the principle of sowing and reaping, evident in the judgment that comes upon Abimelech and the people of Shechem.

1 Samuel 15:23
Discusses rebellion and its consequences, paralleling Abimelech's rebellion against God's order.

Matthew 7:24-27
The parable of the wise and foolish builders, highlighting the importance of a strong foundation, contrasting with the weak refuge of the Tower of Shechem.
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, Base, Bough, Branch, Branches, Bundle, Burn, Burned, Chamber, Cut, Cutting, Death, Die, Died, Fire, Followed, Got, Hold, Inner, Inside, Likewise, Massing, Piled, Room, Shechem, Stronghold, Thousand, Tower, Women
Dictionary of Bible Themes
Judges 9:49

     4826   fire

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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