Judges 8:31

Translation
King James Version
And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.
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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.
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Complete Jewish Bible
He also had a concubine in Sh'khem, and she too bore him a son, whom he called Avimelekh.
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Berean Standard Bible
His concubine, who dwelt in Shechem, also bore him a son, and he named him Abimelech.
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American Standard Version
And his concubine that was in Shechem, she also bare him a son, and he called his name Abimelech.
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World English Bible Messianic
His concubine who was in Shechem, she also bore him a son, and he named him Abimelech.
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Geneva Bible (1599)
And his concubine that was in Shechem, bare him a sonne also, whose name he called Abimelech.
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Young's Literal Translation
and his concubine, who is in Shechem, hath born to him--even she--a son, and he appointeth his name Abimelech.
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See also
Judges 9:18Genesis 16:15Judges 9:1Judges 9:5Genesis 20:2Genesis 22:24
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Gideon
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In the KJVVerse 6,751 of 31,102

Study This Verse

SUMMARY

Judges 8:31 serves as a concise yet profoundly significant genealogical interlude within the narrative of Gideon, introducing Abimelech, a son born to Gideon by a concubine residing in the strategically important city of Shechem. This seemingly simple statement is laden with dramatic irony and dark foreshadowing, immediately setting the stage for the tragic and violent events of the subsequent chapter. It subtly illuminates the complex and often problematic nature of Gideon's personal life, laying the groundwork for a destructive pursuit of kingship that starkly contradicts Gideon's own public refusal to rule over Israel, thereby initiating a period of significant internal strife and demonstrating the perilous consequences of human ambition unchecked by divine will.

CONTEXT

  • Literary Context: Judges 8:31 is strategically placed immediately following Gideon's decisive victory over the Midianites and his notable refusal of Israel's offer to make him king, where he famously declared, "I will not rule over you, nor shall my son rule over you; the Lord shall rule over you" (Judges 8:23). The verse also directly follows the mention of Gideon's extensive family, stating he had "seventy sons, for he had many wives" (Judges 8:30). The abrupt introduction of Abimelech, born of a concubine in Shechem, therefore stands in stark, unsettling contrast to Gideon's public theological conviction regarding divine kingship and his extensive, legitimate family. This detail is far from incidental; it directly sets the stage for the narrative of Judges 9, where Abimelech violently asserts his claim to kingship, massacring his seventy half-brothers and plunging Israel into a brutal civil war, thus undermining the peace and stability Gideon had achieved and exposing the fragility of Israel's spiritual state.
  • Historical & Cultural Context: Shechem was a city of immense historical, religious, and strategic significance in ancient Canaan. It was the first place Abraham built an altar upon entering the land (Genesis 12:6-7), where Jacob settled (Genesis 33:18-20), and famously, the site of Joshua's covenant renewal ceremony with all Israel (Joshua 24:1-28). Its central geographical location and rich history made it a natural center of power and influence, often operating with a degree of autonomy. The presence of a concubine (pîlegeš), while a legally recognized practice in ancient Israel, denoted a secondary status compared to a primary wife, and her children often had a lesser or more contested claim to inheritance or leadership. However, the specific detail that Gideon had a concubine in Shechem suggests a deliberate political or social connection to that powerful city, which Abimelech would later shrewdly leverage for his own ambitious ends, aligning himself with the "lords of Shechem" (Judges 9:2) to secure his tyrannical rule.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Judges and the broader Old Testament narrative. Firstly, it serves as a dark foreshadowing of conflict and internal decay, indicating that despite Gideon's military success and spiritual declaration, the seeds of future 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 and lead to national suffering. Secondly, it highlights the consequences of human choices and compromises, even those made by 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, even seemingly minor ones, 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Concubine (Hebrew, pîlegeš', H6370): 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, Shᵉkem', H7927): More than just a city, Shechem was a significant historical and religious center in Israel, often associated with covenant and tribal identity. Its strategic location in central Canaan made it a hub of influence and a key political player. 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. This connection foreshadows the conflict between Shechem and Abimelech himself later in the narrative.
  • Abimelech (Hebrew, ʼĂbîymelek', H40): This name is profoundly ironic and prophetic. It is a compound Hebrew name meaning "father of (the) king" or "my father is king." Given Gideon's explicit refusal of kingship, naming a son "my father is king" is a striking contradiction. 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, where Abimelech indeed attempts to establish himself as king through bloodshed and tyranny.

Verse Breakdown

  • "And his concubine that [was] in Shechem": This opening phrase immediately introduces a figure of secondary 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. It hints at a political dimension to Gideon's personal life.
  • "she also bare him a son": A simple statement of birth, yet profoundly 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 and whose name carries such a weighty implication.
  • "whose name he called Abimelech": This is the most potent and ironic part of the verse. The naming of the son "Abimelech" ("my father is king") is a direct counterpoint to Gideon's public declaration that the Lord alone should rule over Israel. The name itself functions as 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, setting the stage for the tragic events of the next chapter.

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). 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 specific connection to Shechem immediately signals impending trouble, preparing the reader for the tragic events of Judges 9. 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 unchecked 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, reflecting a proper understanding of God's sovereignty, but his personal choices, including his extensive family and the concubine in Shechem, inadvertently sowed seeds of future conflict and dynastic struggle. 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 and their recurring pattern of seeking human solutions over divine guidance.

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 and a divinely appointed deliverer, made decisions in his personal life that, while perhaps culturally accepted, created a volatile environment for his descendants and, by extension, for the nation. 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 and commitment to God's sovereignty while simultaneously nurturing environments or making choices that subtly 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 and compromises 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, recognition, or power that might subtly undermine our commitment to God's ultimate sovereignty and lead to destructive outcomes.

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 that set him apart from Gideon's seventy other sons. Firstly, he is born to a concubine from Shechem, a politically influential city, which immediately establishes a distinct power base and maternal lineage for him. This connection to Shechem becomes crucial for his violent rise to power in Judges 9. Secondly, and most importantly, his name, "Abimelech," meaning "my father is king," directly contradicts Gideon's public refusal of kingship in Judges 8:23. This name is a profound 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). This secondary status might have contributed to his ruthless determination to seize 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). 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), making Shechem integral to his story and the unfolding tragedy.

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 divinely appointed deliverer, rightly declared that "the Lord shall rule over you" (Judges 8:23), 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, 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" in Matthew 1:23), signifies His divine authority and presence, not human ambition. Unlike Abimelech, who massacred his brothers for power, Jesus, the Lamb of God who takes away the sin of the world, willingly laid down His life for His enemies (Romans 5:8), establishing a kingdom not of this world (John 18:36), 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), whose reign brings eternal peace and justice, utterly unlike the fleeting, violent, and self-serving rule of human kings like Abimelech. Christ's perfect reign redeems the brokenness introduced by human attempts at self-rule, offering true and lasting salvation.

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Commentary on Judges 8 verses 29–35

We have here the conclusion of the story of Gideon. 1. He lived privately, Jdg 8:29. He was not puffed up with his great honours, did not covet a palace or castle to dwell in, but retired to the house he had lived in before his elevation. Thus that brave Roman Who was called from the plough upon a sudden occasion to command the army when the action was over returned to his plough again. 2. His family was multiplied. He had many wives (therein he transgressed the law); by them he had seventy sons (Jdg 8:30), but by a concubine he had one whom he named Abimelech (which signifies, my father a king), that proved the ruin of his family, Jdg 8:31. 3. He died in honour, in a good old age, when he had lived as long as he was capable of serving God and his country; and who would desire to live any longer? And he was buried in the sepulchre of his fathers. 4. After his death the people corrupted themselves, and went all to naught. As soon as ever Gideon was dead, who had kept them close to the worship of the God of Israel, they found themselves under no restraint, and then they went a whoring after Baalim, Jdg 8:33. They went a whoring first after another ephod (Jdg 8:27), for which irregularity Gideon had himself given them too much occasion, and now they went a whoring after another god. False worships made way for false deities. They now chose a new god (Jdg 5:8), a god of a new name, Baal-berith (a goddess, say some); Berith, some think, was Berytus, the place where the Phoenicians worshipped this idol. The name signifies the Lord of a covenant. Perhaps he was so called because his worshippers joined themselves by covenant to him, in imitation of Israel's covenanting with God; for the devil is God's ape. In this revolt of Israel to idolatry they showed, (1.) Great ingratitude to God (Jdg 8:34): They remembered not the Lord, not only who had delivered them into the hands of their enemies, to punish them for their idolatry, but who had also delivered them out of the hands of their enemies, to invite them back again into his service; both the judgments and the mercies were forgotten, and the impressions of them lost. (2.) Great ingratitude to Gideon, Jdg 8:35. A great deal of goodness he had shown unto Israel, as a father to his country, for which they ought to have been kind to his family when he was gone, for that is one way by which we ought to show ourselves grateful to our friends and benefactors, and may be returning their kindnesses when they are in their graves. But Israel showed not this kindness to Gideon's family, as we shall find in the next chapter. No wonder if those who forget their God forget their friends.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–35. Public domain.
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Richard ChallonerAD 1781
His concubine: She was his servant, but not his harlot: and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married.
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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