TRV
Translation
King James Version
And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
Complete Jewish Bible
However, when Avimelekh approached the tower, attacked it, and then came up close to the tower's door in order to burn it down,
Berean Standard Bible
When Abimelech came to attack the tower, he approached its entrance to set it on fire.
American Standard Version
And Abimelech came unto the tower, and fought against it, and drew near unto the door of the tower to burn it with fire.
World English Bible Messianic
Abimelech came to the tower, and fought against it, and drew near to the door of the tower to burn it with fire.
Geneva Bible (1599)
And Abimelech came vnto the towre and fought against it, and went hard vnto the doore of the towre to set it on fire.
Young's Literal Translation
And Abimelech cometh unto the tower, and fighteth against it, and draweth nigh unto the opening of the tower to burn it with fire,
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In the KJVVerse 6,807 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 9:52 captures a pivotal and climactic moment in the ruthless campaign of Abimelech, the self-proclaimed king of Shechem, as he relentlessly pursues those who oppose his tyrannical rule. This verse specifically details his aggressive siege tactics against the inhabitants of Thebez, who, like those in Shechem, had sought refuge in a fortified tower within their city. It depicts Abimelech's determined advance to the tower's door with the intent of burning it down, a strategy he had successfully employed before, underscoring his brutal efficiency and the escalating violence of his reign just prior to his dramatic downfall.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 9:52 is rich with literary devices that amplify its dramatic impact and theological significance. Repetition is evident in Abimelech's consistent use of fire as a siege tactic, particularly in his attempt to burn the door of the tower at Thebez, mirroring his actions at Shechem. This repetition underscores his brutal efficiency and unwavering determination, revealing a pattern of destructive behavior. There is also profound Irony at play: Abimelech, who relies on fire to destroy his enemies and secure his reign, ultimately meets his end not by fire, but by a millstone dropped from above, which is then followed by his desperate request for his armor-bearer to kill him with a sword, so it would not be said that a woman killed him. While not directly by fire, his death is a sudden and ignominious end to his fiery campaign, an unexpected reversal of fortune that underscores divine judgment. The Symbolism of the tower is also significant; it represents human attempts at security and refuge, which ultimately prove inadequate against determined evil and, by extension, against God's ultimate justice. This contrasts with the biblical understanding of God as the ultimate "strong tower" and refuge. Furthermore, the verse serves as a moment of Foreshadowing, as Abimelech's aggressive, fire-centered approach sets the stage for his dramatic and humiliating demise in the very next verse, a direct and immediate consequence of his violent life and the fulfillment of Jotham's curse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:52, as a snapshot of Abimelech's final, desperate act of aggression, serves as a profound theological statement on the consequences of human ambition and the certainty of divine justice. Abimelech's relentless pursuit of power through violence, culminating in this attempt to destroy the last refuge of his enemies, illustrates the destructive nature of a heart unchecked by God's law. His actions are a stark reminder of the chaos that ensues when "everyone does what is right in his own eyes," leading to tyranny and bloodshed. The narrative powerfully demonstrates that while evil may seem to triumph for a season, God's moral order ultimately prevails, and retribution, though sometimes delayed, is inevitable. This verse, therefore, highlights the principle that those who live by the sword often perish by the sword, and that true security is not found in human fortifications or military might, but in the sovereign hand of God, who alone is a true and unassailable refuge.
REFLECTION AND APPLICATION
Judges 9:52, while depicting ancient warfare, offers timeless lessons for contemporary believers. Abimelech's story is a stark warning against the seductive allure of power and unchecked ambition. His relentless pursuit of dominion, marked by violence and deceit, ultimately led to his own ignominious destruction. This narrative compels us to examine our own hearts: Do we seek power or influence for selfish gain, or to serve God and others? Are we willing to compromise our integrity to achieve our goals? The swift and unexpected nature of Abimelech's downfall also reminds us that divine justice, though sometimes operating on a different timeline than our expectations, is ultimately certain. No one is above accountability to God. Furthermore, the people's flight to a physical tower for refuge, which ultimately failed them, prompts us to consider where we place our trust and seek our security. In times of trouble, do we rely on human strength, resources, or institutions, or do we turn to the Lord, who is our true and unfailing refuge? This verse calls us to humility, integrity, and unwavering trust in God's sovereignty and justice, rather than in the fleeting strength of human endeavors.
Questions for Reflection
FAQ
What is the significance of Abimelech's repeated use of fire in his sieges?
Answer: Abimelech's repeated use of fire, first at the tower of Shechem (Judges 9:49) and then his attempt at Thebez (Judges 9:52), is highly significant. Militarily, it demonstrates his brutal efficiency and determination to breach fortifications, as burning gates was a common and effective siege tactic in the ancient world. Theologically and symbolically, fire often represents judgment and destruction in the Bible. Abimelech's reliance on fire foreshadows his own fiery and ignominious end, which, though not directly by fire, is a swift and destructive judgment upon his life of violence. It underscores the principle that the methods one employs often become the means of one's own undoing, and that those who sow violence will reap destruction.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Abimelech in Judges 9, culminating in his ruthless assault at Thebez, serves as a profound negative type, highlighting the desperate need for a true and righteous King, ultimately fulfilled in Jesus Christ. Abimelech's reign is characterized by self-exaltation, murder, and destructive ambition, a stark contrast to the humble, self-sacrificial, and life-giving reign of Christ. While Abimelech sought to establish his kingdom through the burning of towers and the shedding of blood, Jesus establishes His eternal kingdom through His own suffering and the shedding of His blood on the cross, becoming the ultimate refuge and strong tower for all who believe (Psalm 61:3). Abimelech's pursuit of power led to his ignominious death, fulfilling Jotham's curse and demonstrating the futility of human efforts to rule apart from God's design. In contrast, Jesus, the Son of David, is the King whose throne is established forever, whose reign brings true peace and justice, and who willingly laid down His life to conquer sin and death, rising again to offer eternal refuge to His people (Luke 1:32-33). Abimelech's story, therefore, points to the profound inadequacy of human kingship and the desperate need for the perfect, divine King, Jesus, who alone provides ultimate security and righteous governance, taking away the sin of the world (John 1:29) and offering true and lasting salvation.