Judges 8:31

KJV

And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech.

KJV (with Strong's)

And his concubine {H6370} that was in Shechem {H7927}, she also bare {H3205} him a son {H1121}, whose name {H8034} he called {H7760} Abimelech {H40}.

Complete Jewish Bible

He also had a concubine in Sh'khem, and she too bore him a son, whom he called Avimelekh.

Berean Standard Bible

His concubine, who dwelt in Shechem, also bore him a son, and he named him Abimelech.

American Standard Version

And his concubine that was in Shechem, she also bare him a son, and he called his name Abimelech.

Commentary

### SUMMARY
Judges 8:31 serves as a pivotal, albeit brief, genealogical interlude in the narrative of Gideon, introducing Abimelech, a son born to Gideon by a concubine residing in Shechem. This seemingly simple statement carries profound implications, immediately foreshadowing the tragic and violent events of the subsequent chapter. It subtly highlights the complex and often problematic nature of Gideon's personal life, laying the groundwork for a destructive pursuit of kingship that directly contradicts Gideon's own public refusal to rule over Israel, thereby setting the stage for significant internal strife and a stark demonstration of human ambition's peril.

### CONTEXT
* **Literary Context:** Judges 8:31 appears immediately after Gideon's triumphant victory over the Midianites and his subsequent refusal of Israel's offer to make him king, famously declaring, "I will not rule over you, nor shall my son rule over you; the Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Gideon's Refusal of Kingship")). The verse also follows the mention of Gideon having "seventy sons, for he had many wives" ([Judges 8:30](/judges/8-30 "Gideon's Many Sons and Wives")). The introduction of Abimelech, born of a concubine in Shechem, therefore stands in stark contrast to Gideon's stated theological conviction regarding kingship and his extensive legitimate family. This detail is not incidental; it directly sets up the narrative of [Judges 9](/judges/9 "The Reign of Abimelech"), where Abimelech violently asserts his claim to kingship, massacring his seventy half-brothers and plunging Israel into civil war, thus undermining the peace and stability Gideon had achieved.
* **Historical & Cultural Context:** Shechem was a historically significant city, a central location in Canaan, associated with Abraham's arrival ([Genesis 12:6](/genesis/12-6 "Abraham's Arrival at Shechem")), Jacob's settlement ([Genesis 33:18-20](/genesis/33-18 "Jacob Buys Land at Shechem")), and Joshua's covenant renewal ceremony ([Joshua 24:1-28](/joshua/24 "Joshua's Farewell and Covenant Renewal at Shechem")). Its strategic position and historical importance made it a natural center of power and influence. The presence of a concubine, while a legal and common practice in ancient Israel, denoted a secondary status compared to a wife, and her children often had a lesser claim to inheritance or leadership. However, the fact that Gideon had a concubine specifically *in Shechem* suggests a deliberate political or social connection to that city, which Abimelech would later leverage for his own ambitious ends, aligning himself with the "lords of Shechem" ([Judges 9:2](/judges/9-2 "Abimelech's Appeal to Shechem")).
* **Key Themes:** This verse powerfully contributes to several overarching themes within Judges and the broader Old Testament. Firstly, it serves as a dark **foreshadowing of conflict**, indicating that despite Gideon's military success and spiritual declaration, the seeds of internal strife and civil war are already sown within his own household. Abimelech's very existence, and especially his name, points to a future where human ambition will violently clash with divine intention. Secondly, it highlights the **consequences of human choices**, even those of a divinely appointed leader. Gideon's extensive family, including a concubine whose son would become a tyrant, inadvertently created a power vacuum and a source of future dynastic struggle, demonstrating how personal decisions can have far-reaching, negative impacts on a community or nation. Lastly, Judges 8:31 underscores the persistent **tension between God's desired rule and the people's desire for an earthly king**. Gideon explicitly refused kingship, yet his son, Abimelech, whose name means "my father is king," violently pursues it, illustrating the recurring struggle in Israel to truly submit to God's sovereignty rather than seeking human leadership, a theme that culminates in the request for a king in [1 Samuel 8](/1_samuel/8 "Israel Demands a King").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Concubine (Hebrew, _pîlegeš'_):** This term refers to a secondary wife, often of lower social status than a primary wife, but still a legally recognized partner within the household. Her children were legitimate, though their inheritance rights might be less defined or contested compared to those of children born to a primary wife. The mention of a concubine specifically highlights Gideon's extensive and complex family structure, which, despite his spiritual declaration, introduces an element of human complexity and potential for future conflict, especially when tied to a specific geographic location like Shechem.
* **Shechem (Hebrew, _Šəḵem'_):** More than just a city, Shechem was a significant historical and religious center in Israel. It was a place of covenant renewal under Joshua, suggesting a strong tribal identity and potential for political autonomy. Its strategic location in central Canaan made it a hub of influence. Abimelech's mother being from Shechem implies a natural alliance or power base for him within that city, which he would exploit to gain power, as detailed in [Judges 9](/judges/9 "Abimelech's Violent Reign"). This connection foreshadows the conflict between Shechem and Abimelech himself later in the narrative.
* **Abimelech (Hebrew, _ʾĂḇîmeleḵ'_):** This name is profoundly ironic and prophetic. It is a compound Hebrew name meaning "my father is king" or "Melech (a deity/king) is my father." Given Gideon's explicit refusal of kingship, naming a son "my father is king" is a striking contrast. It suggests either Gideon's unstated ambition, a concubine's aspiration for her son, or a divinely inspired name that foreshadows Abimelech's violent and illegitimate pursuit of the very kingship Gideon rejected. The name itself becomes a tragic prophecy of the events that unfold in [Judges 9](/judges/9 "Abimelech's Tyrannical Rule"), where Abimelech indeed attempts to establish himself as king through bloodshed and tyranny.

#### Verse Breakdown
* **"And his concubine that [was] in Shechem":** This phrase immediately introduces a figure of lesser status within Gideon's household (a concubine) and places her in a specific, politically significant city (Shechem). This seemingly minor detail is crucial, as it establishes Abimelech's maternal lineage and his initial connection to a powerful regional center, which would later become his base of operations and the source of his support, and ultimately, his downfall.
* **"she also bare him a son":** A simple statement of birth, yet laden with future consequences. This birth adds to Gideon's already numerous progeny (seventy sons), highlighting the sheer size of his household and the potential for internal dynastic struggles, especially when a child is born of a concubine with ties to a powerful city.
* **"whose name he called Abimelech":** This is the most potent part of the verse. The naming of the son "Abimelech" ("my father is king") is deeply ironic and serves as a direct counterpoint to Gideon's public declaration that the Lord alone should rule. The name itself is a declaration of kingship, foreshadowing Abimelech's ambition and violent pursuit of power, which directly contradicts Gideon's legacy and God's design for Israel.

#### Literary Devices
Judges 8:31 is rich in **Irony**, primarily through the naming of Abimelech. Gideon, a divinely appointed deliverer, explicitly rejects human kingship, stating that "the Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Gideon's Rejection of Kingship")). Yet, he names a son "my father is king," a name that directly contradicts his own theological stance and foreshadows the son's violent usurpation of power. This creates a profound sense of dramatic irony for the reader who knows the subsequent narrative. The verse also employs powerful **Foreshadowing**. The mere mention of Abimelech and his connection to Shechem immediately signals impending trouble, preparing the reader for the tragic events of [Judges 9](/judges/9 "Abimelech's Reign of Terror"). This seemingly innocuous genealogical note acts as a dark premonition of the civil war and bloodshed that will plague Israel, stemming directly from Gideon's complex family life and Abimelech's ambition. Furthermore, there is a strong **Contrast** between Gideon's humble refusal of kingship and Abimelech's violent pursuit of it, highlighting the ongoing tension in Israel between divine rule and human desire for earthly leadership.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 8:31, though brief, is a profound theological statement on the consequences of human ambition, the subtle ways sin can infiltrate even righteous households, and the constant tension between God's ideal rule and Israel's persistent desire for human leadership. Gideon's refusal of kingship was commendable, but his personal choices, including his extensive family and the concubine in Shechem, inadvertently sowed seeds of future conflict. The birth of Abimelech, whose name brazenly declares "my father is king," immediately subverts Gideon's spiritual legacy and points to the inherent danger when human desires for power supersede divine will. This verse thus serves as a critical bridge, demonstrating how the spiritual compromises and unaddressed issues of one generation can lead to devastating consequences in the next, ultimately highlighting Israel's cyclical failure to fully submit to God's sovereignty.

* [Judges 9:1-6](/judges/9-1 "Abimelech's Violent Ascent to Power")
* [1 Samuel 8:7-9](/1_samuel/8-7 "Israel Rejects God as King")
* [Proverbs 16:18](/proverbs/16-18 "Pride Goes Before Destruction")

### REFLECTION AND APPLICATION
Judges 8:31 offers a sobering reminder that even in moments of peace and apparent success, the seeds of future trouble can be sown through seemingly minor choices or unaddressed compromises. Gideon, a hero of faith, made decisions in his personal life that, while perhaps culturally accepted, created a volatile environment for his descendants. This prompts us to consider the long-term implications of our own decisions, particularly concerning family dynamics, the pursuit of status, and the subtle ways ambition can manifest. Are we, like Gideon, making declarations of faith while simultaneously nurturing environments that contradict our stated beliefs? The story of Abimelech, introduced here, teaches us about the dangers of unchecked ambition, the tragic consequences of internal division, and how the actions of one generation can profoundly impact the spiritual and social landscape of the next. It calls us to examine our own hearts for any hidden desires for control or recognition that might subtly undermine our commitment to God's ultimate sovereignty.

#### Questions for Reflection
* **How might our seemingly "private" choices today inadvertently sow seeds of conflict or compromise for future generations?**
* **In what ways might we, like Gideon, declare allegiance to God's rule while simultaneously nurturing ambitions or practices that contradict it?**
* **What are the subtle signs of unchecked ambition in our own lives or communities, and how can we address them before they lead to destructive outcomes?**
* **How does the story of Abimelech challenge our understanding of leadership, particularly the contrast between self-serving power and humble service?**

### FAQ
**Why is Abimelech's birth so significant, given Gideon had many other sons?**

Answer: Abimelech's birth is uniquely significant for several reasons. Firstly, he is born to a concubine from Shechem, a politically influential city, which immediately sets him apart from Gideon's seventy sons by his many wives. This connection to Shechem becomes crucial for his rise to power in [Judges 9](/judges/9 "Abimelech's Violent Reign"). Secondly, and most importantly, his name, "Abimelech," meaning "my father is king," directly contradicts Gideon's public refusal of kingship in [Judges 8:23](/judges/8-23 "Gideon's Declaration of God's Rule"). This name is a prophetic irony, foreshadowing Abimelech's violent and illegitimate pursuit of the very kingship Gideon rejected, making his birth a pivotal moment that sets the stage for the tragic civil war that follows.

**What was the social status of a concubine in ancient Israel, and how did it affect Abimelech?**

Answer: A concubine (Hebrew: _pîlegeš_) was a legitimate, though secondary, wife in ancient Israelite society. While her status was generally lower than that of a primary wife, her children were considered legitimate and part of the father's household. However, their inheritance rights or social standing could be less secure or more open to challenge compared to those of children born to primary wives. For Abimelech, being the son of a concubine may have fueled his ambition to prove himself or assert his claim, especially given his mother's ties to the powerful city of Shechem, which he leveraged to establish his rule ([Judges 9:1-6](/judges/9-1 "Abimelech's Usurpation of Power")).

**What is the importance of Shechem in this verse?**

Answer: Shechem is highly significant. It was a historically important city, a central location in Canaan, and a place where major covenants were made (e.g., [Joshua 24](/joshua/24 "Joshua's Covenant Renewal at Shechem")). By stating that Gideon's concubine was "in Shechem," the text immediately establishes Abimelech's connection to a powerful and independent city. This connection provides him with a ready-made power base and a distinct identity separate from Gideon's other sons, who were presumably centered in Ophrah. Abimelech would later exploit these ties to the "lords of Shechem" to gain their support for his tyrannical reign ([Judges 9:2-3](/judges/9-2 "Abimelech's Appeal to the Men of Shechem")), making Shechem integral to his story.

### CHRIST-CENTERED FULFILLMENT
Judges 8:31, with its introduction of Abimelech, a son whose name means "my father is king" yet who violently usurps power, powerfully foreshadows the deep human yearning for earthly kingship and the tragic consequences when that yearning is pursued apart from God's design. Gideon, a deliverer, rightly declared that "the Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Gideon's Refusal of Kingship")), yet his own household produced a figure who embodied the very antithesis of divine rule. This narrative sets the stage for Israel's later rejection of God as their king in [1 Samuel 8](/1_samuel/8 "Israel Demands a King"), highlighting the recurring pattern of human ambition leading to corruption and suffering. In stark contrast to Abimelech's self-serving, destructive reign, Jesus Christ is the true King, the Son of God, whose very name, "Emmanuel" ("God with us"), signifies His divine authority and presence, not human ambition. Unlike Abimelech, who massacred his brothers for power, Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His life for His enemies ([Romans 5:8](/romans/5-8 "God Demonstrates His Love")), establishing a kingdom not of this world ([John 18:36](/john/18-36 "Jesus' Kingdom is Not of This World")), founded on love, sacrifice, and righteousness. He is the ultimate fulfillment of the promise of a righteous King from the line of David ([Isaiah 9:6-7](/isaiah/9-6 "The Coming King, Prince of Peace")), whose reign brings eternal peace and justice, utterly unlike the fleeting, violent, and self-serving rule of human kings like Abimelech.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 9:18

And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he [is] your brother;)

Genesis 16:15

¶ And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

Judges 9:1

¶ And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

Judges 9:5

And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

Genesis 20:2

And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.

Genesis 22:24

And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.