TRV
Translation
Complete Jewish Bible
Then Avimelekh went to Tevetz, set up camp against Tevetz and captured it.
American Standard Version
Then went Abimelech to Thebez, and encamped against Thebez, and took it.
World English Bible Messianic
Then went Abimelech to Thebez, and encamped against Thebez, and took it.
Young's Literal Translation
And Abimelech goeth unto Thebez, and encampeth against Thebez, and captureth it,
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In the KJVVerse 6,805 of 31,102
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Commentary on Judges 9 verses 50–57
50 ¶ Then went Abimelech to Thebez, and encamped against Thebez, and took it.
51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.
52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.
54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with who was their leader in villany. Thebez was a small city, probably not far from Shechem, dependent upon it, and in confederacy with it. Now,
I. Abimelech attempted the destruction of this city (Jdg 9:50), drove all the inhabitants of the town into the castle, or citadel, Jdg 9:51. When he had them there he did not doubt but he should do the same execution here that he had lately done at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any other tower. He attempted to set fire to this tower, at least to burn down the door, and so force an entrance, Jdg 9:52. Those who have escaped and succeeded well in one desperate attempt are apt to think the like attempt another time not desperate. This instance was long after quoted to show how dangerous it is to come near the call of a besieged city, Sa2 11:20, etc. But God infatuates those whom he will ruin.
II. In the attempt he was himself destroyed, having his brains knocked out with a piece of a millstone, Jdg 9:57. No doubt this man was a murderer, whom, though he had escaped the dangers of the war with Shechem, yet vengeance suffered not to live, Act 28:4. Evil pursues sinners, and sometimes overtakes them when they are not only secure, but triumphant. Thebez, we may suppose, was a weak inconsiderable place, compared with Shechem. Abimelech, having conquered the greater, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the tower to deal with; yet he lays his bones by that, and there is all his honour buried. Thus are the mighty things of the world often confounded by the weakest and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence that are unreasonable in their demands of satisfaction for injuries received. Abimelech had some reason to chastise the Shechemites, and he had done it with a witness; but when he will carry his revenges further, and nothing will serve but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed; for verily there is a God that judges in the earth. Three circumstances are worthy of observation in the death of Abimelech: - 1. That he was slain with a stone, as he had slain his brethren all upon one stone. 2. That he had his skull broken. Vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, Jdg 9:53. He saw the stone come; it was therefore strange he did not avoid it, but, no doubt, this made it so much the greater mortification to him to see from what hand it came. Sisera died by a woman's hand and knew it not; but Abimelech not only fell by the hand of a woman but knew it, and, when he found himself ready to breathe his last, nothing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His foolish pride, in laying so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would become of that, no prayer to God for his mercy; but very solicitous he is to patch up his shattered credit, when there is no patching his shattered skull. "O let it never be said that such a mighty man as Abimelech was killed by a woman!" The man was dying, but his pride was alive and strong, and the same vain-glorious humour that had governed him all along appears now at last. Qualis vita, finis ita - As was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must run him through, not to rid him the sooner out of his pain, but that men say not, A woman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he became a self-murderer. Better have it said, A woman slew him, than that it should be said, His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is observable that this very thing which Abimelech was in such care to conceal appears to have been more particularly remembered by posterity than most passages of his history; for Joab speaks of it as that which he expected David would reproach him with, for coming so nigh the wall, Sa2 11:21. The ignominy we seek to avoid by sin we do but perpetuate the remembrance of.
III. The issue of all is that Abimelech being slain, 1. Israel's peace was restored, and an end was put to this civil war; for those that followed him departed every man to his place, Jdg 9:55. 2. God's justice was glorified (Jdg 9:56, Jdg 9:57): Thus God punished the wickedness of Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for it was not a curse causeless. Thus he preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by the judgments which he executes, when the wicked is snared in the work of his own hands. Though wickedness may prosper awhile, it will not prosper always.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 50–57. Public domain.
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Basil of CaesareaAD 379
ON HUMILITY
The homicide Abimelech, bastard son of Gideon, killed the seventy legitimate sons, and, thinking he had hit upon a ruse for securing his grasp on the royal power, he destroyed his accomplices in the crime. He, however, was in turn destroyed by them and in the end was slain with a stone cast by a woman’s hand.… In short, countless examples teach us that the profit of human wisdom is illusory, for it is a meager and lowly thing and not a great and preeminent good.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 9:50 provides a stark, concise account of Abimelech's continued military campaign, detailing his advance to the city of Thebez, his subsequent siege, and its successful capture. This brief verse serves as a critical narrative bridge, highlighting Abimelech's relentless ambition and brutal efficiency in consolidating his self-proclaimed kingship, immediately preceding the dramatic and divinely ordained climax of his reign. It underscores the destructive nature of unchecked power and sets the stage for the swift justice that awaits him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 9:50 employs several literary techniques to convey its powerful message. The verse's most striking feature is its Conciseness and Brevity, delivering a stark, factual account of military action without embellishment. This unadorned reporting underscores the brutal efficiency and relentless nature of Abimelech's campaign, reflecting the grim reality of his tyrannical reign. The implicit repetition of "Thebez" (first explicitly mentioned, then implied by "it") also serves as a subtle form of Emphasis, drawing the reader's attention to the specific target of Abimelech's aggression and the continuous nature of his conquests. Furthermore, while the verse itself is purely descriptive, its strategic placement within the broader narrative creates a powerful sense of Foreshadowing. The swift conquest of Thebez, though seemingly another triumph for Abimelech, immediately precedes his dramatic and ignominious downfall in the very next verses, building narrative tension and preparing the reader for the inevitable fulfillment of Jotham's curse and God's justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:50, though a brief military report, powerfully illustrates the profound consequences of human depravity and the inherent dangers of unrighteous ambition. Abimelech's relentless pursuit of power, marked by fratricide and the destruction of cities, stands in stark contrast to the divine call for righteous leadership and justice, which prioritizes the well-being of the community over personal gain. His actions reveal the destructive cycle that ensues when individuals prioritize self-interest and control over God's established order and moral law. Yet, even in this period of chaos and violence, the narrative subtly points to God's overarching sovereignty. Abimelech's "success" in taking Thebez is immediately followed by his dramatic judgment, serving as a powerful reminder that human wickedness, no matter how seemingly triumphant in the short term, cannot ultimately thwart divine justice. This verse underscores the biblical principle that actions have consequences, and that pride and violence inevitably lead to a downfall.
REFLECTION AND APPLICATION
Judges 9:50 offers a sobering glimpse into the destructive path of unchecked ambition and the inevitable consequences of unrighteous leadership. Abimelech's story serves as a profound cautionary tale, reminding us that power divorced from moral integrity and divine guidance invariably leads to tyranny, violence, and ultimately, self-destruction. This verse, though brief, highlights the relentless pursuit of control that characterized Abimelech's reign, a pursuit that brought immense suffering to others and eventually to himself. For us today, it prompts reflection on the nature of leadership in all spheres—personal, communal, and societal. Do we seek power for selfish gain or for the good of others? Are our ambitions tempered by humility, a commitment to justice, and a recognition of God's ultimate authority? The swiftness with which Abimelech "took" Thebez belies the immediate and severe judgment awaiting him, a powerful reminder that our actions, whether good or ill, have repercussions that extend beyond the immediate moment. It calls us to trust in God's ultimate justice, even when evil seems to prevail, knowing that His sovereignty ensures that every seed sown will eventually yield its harvest.
Questions for Reflection
FAQ
What was the significance of Thebez in Abimelech's campaign?
Answer: Thebez was significant as another fortified city that likely resisted Abimelech's self-proclaimed rule, similar to Shechem. His campaign against Thebez, immediately following the destruction of Shechem, demonstrates his relentless determination to eliminate all opposition and consolidate his tyrannical grip on the region. Its capture marked a continuation of his violent expansion of power, setting the stage for the dramatic and divinely ordained climax of his reign.
How does this verse relate to the broader narrative of Judges 9?
Answer: Judges 9:50 is a pivotal verse that marks the culmination of Abimelech's military "successes" just before his dramatic downfall. It highlights his character as a ruthless conqueror, driven by ambition. More importantly, it sets the immediate scene for the fulfillment of Jotham's curse from Judges 9:20 and Judges 9:57, which prophesied that fire would come out from Abimelech and consume the people, and fire would come out from the people and consume Abimelech. The events immediately following the capture of Thebez directly lead to Abimelech's death, demonstrating God's justice in action.
Does this verse imply God's approval of Abimelech's actions?
Answer: No, the verse does not imply God's approval. The book of Judges, particularly the narrative of Abimelech, consistently portrays a period of moral decay and human depravity where "everyone did what was right in his own eyes," as stated in Judges 21:25. While Abimelech achieves military success, this is presented as a consequence of human ambition and violence, not divine endorsement. The subsequent verses reveal God's judgment against Abimelech, fulfilling the curse of Jotham and demonstrating that God ultimately holds even the most powerful human rulers accountable for their wickedness.
CHRIST-CENTERED FULFILLMENT
The brutal and self-serving kingship of Abimelech, culminating in his violent conquest of Thebez, stands in stark contrast to the righteous and redemptive reign of Jesus Christ. Abimelech seized power through murder and maintained it through oppression and destruction, ultimately meeting a humiliating end in his relentless quest for earthly dominion. His story is a tragic illustration of humanity's desperate need for a true king, one who rules not by force or self-aggrandizement but by sacrificial love and divine authority. Jesus, the true Son of David and the rightful King of Israel, did not come to conquer cities through bloodshed but to conquer sin and death through His perfect, self-sacrificial life. He came not to destroy but to seek and to save the lost, as declared in Luke 19:10, laying down His life as the ultimate Lamb of God, who takes away the sin of the world, as proclaimed in John 1:29. Unlike Abimelech, whose reign brought only chaos and judgment, Christ's kingdom is one of peace, justice, and eternal life, as prophesied in Isaiah 9:6-7. He is the King who willingly submitted to humiliation and death on a cross, as described in Philippians 2:8, to secure a victory far greater than any earthly conquest, offering true freedom and reconciliation to all who believe, having delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son, as celebrated in Colossians 1:13-14. Abimelech's failed kingship points forward to the absolute necessity and glorious reality of Christ's perfect, eternal, and redemptive reign.