Genesis 35:22

KJV

And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard [it]. Now the sons of Jacob were twelve:

KJV (with Strong's)

And it came to pass, when Israel {H3478} dwelt {H7931} in that land {H776}, that Reuben {H7205} went {H3212} and lay {H7901} with Bilhah {H1090} his father's {H1} concubine {H6370}: and Israel {H3478} heard {H8085} it. Now the sons {H1121} of Jacob {H3290} were twelve {H8147}{H6240}:

Complete Jewish Bible

It was while Isra'el was living in that land that Re'uven went and slept with Bilhah his father's concubine, and Isra'el heard about it. Ya'akov had twelve sons.

Berean Standard Bible

While Israel was living in that region, Reuben went in and slept with his father’s concubine Bilhah, and Israel heard about it. Jacob had twelve sons:

American Standard Version

And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard of it. Now the sons of Jacob were twelve:

Commentary

### SUMMARY
Genesis 35:22 records a profound moral transgression by Reuben, Jacob's eldest son, who engaged in sexual relations with Bilhah, his father's concubine. This deeply disrespectful act occurred during a pivotal period when Israel's family was settling in the land of Canaan, revealing significant internal strife and moral decay within the patriarchal household, which would have lasting repercussions for Reuben's standing and the future dynamics of Jacob's lineage.

### CONTEXT
* **Literary Context:** This incident is strategically placed within a crucial section of Genesis that details Jacob's return to the Promised Land and the consolidation of his family. Immediately preceding this verse, Jacob has a transformative encounter with God at Bethel, where his name is reaffirmed as Israel, and God renews the covenant promises of land and numerous descendants ([Genesis 35:9-15](/genesis/35-9 "God Renews Covenant with Jacob at Bethel")). Following this spiritual high point, the narrative quickly shifts to the birth of Benjamin and the tragic death of Rachel ([Genesis 35:16-20](/genesis/35-16 "Birth of Benjamin and Death of Rachel")), events that would have brought both joy and immense sorrow to Jacob's household. The account of Reuben's sin then follows directly, juxtaposing moments of divine blessing and family growth with a stark portrayal of human moral failure, highlighting the internal challenges faced by the nascent nation of Israel even as it was being formed. The verse also serves as a narrative bridge, concluding with the complete list of Jacob's twelve sons, setting the stage for the complex family dynamics that will unfold in subsequent chapters, particularly the story of Joseph.
* **Historical & Cultural Context:** In the ancient Near East, a concubine (Hebrew: `pilegesh`) held a recognized, albeit subordinate, status within a patriarchal household, often serving as a secondary wife who could bear children for the patriarch, especially if the primary wife was barren, as seen with Rachel giving Bilhah to Jacob ([Genesis 30:3-5](/genesis/30-3 "Rachel Gives Bilhah to Jacob")). A concubine was considered the property of the patriarch, and any sexual relations with her by a son were viewed as a direct and egregious violation of the father's authority, honor, and property. Such an act was not merely a sexual transgression but a profound challenge to the patriarch's headship and an attempt to usurp his power or claim his inheritance. It was akin to a public declaration of rebellion, undermining the very foundation of family order and patriarchal succession. The silence of Jacob's immediate reaction in the text is culturally significant, implying the deep shame and gravity of the offense, which would be addressed later in a more formal and binding manner.
* **Key Themes:** Genesis 35:22 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **human sin and its consequences**, even within the divinely chosen lineage. Reuben's act is a stark reminder that moral failings persist despite God's covenant faithfulness. Secondly, it highlights the complex and often dysfunctional **family dynamics** within Jacob's household, foreshadowing future conflicts and demonstrating that God works through imperfect people. The subsequent loss of Reuben's birthright in [Genesis 49:3-4](/genesis/49-3 "Jacob's Prophecy Against Reuben") directly links to this transgression, underscoring the long-term repercussions of sin. Thirdly, the verse subtly reinforces the theme of **divine sovereignty amidst human failure**. Despite this grave moral lapse and the internal strife, the concluding statement, "Now the sons of Jacob were twelve," emphasizes that God's plan to form a nation through these twelve sons remains on track, demonstrating His ability to accomplish His purposes even through the weaknesses and sins of His chosen instruments. This narrative also touches on the theme of **patriarchal authority** and the severe implications of its violation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Reuben (Hebrew, _Rᵉʼûwbên'_):** (H7205) Derived from the imperative of "to see" and "son," meaning "see ye a son." This name was given by Leah, expressing her hope for Jacob's love ([Genesis 29:32](/genesis/29-32 "Leah Names Reuben")). The irony of Reuben's name is poignant in this verse; he was "seen" committing a grave sin, an act that would ultimately lead to his forfeiture of the birthright and preeminence, despite being the "firstborn" son. His actions here stand in stark contrast to the initial hope and significance of his name.
* **concubine (Hebrew, _pîylegesh'_):** (H6370) This term refers to a secondary wife or a paramour. In ancient Israelite society, a concubine was a legitimate, albeit subordinate, member of the household, often acquired to bear children or for companionship. Bilhah was Rachel's handmaid, given to Jacob to bear children on Rachel's behalf ([Genesis 30:3-5](/genesis/30-3 "Rachel Gives Bilhah to Jacob")). Reuben's act with Bilhah was not merely fornication but a profound violation of his father's marital rights and patriarchal authority, akin to incest and a challenge to Jacob's very headship and control over his household.
* **lay (Hebrew, _shâkab'_):** (H7901) A primitive root meaning "to lie down" for various purposes, including rest, decease, or, as in this context, sexual connection. The use of this verb, combined with "went" (Hebrew, _yâlak'_ H3212), forms a common biblical idiom for sexual intercourse. It is an unambiguous and direct description of Reuben's physical transgression, leaving no doubt about the nature of his sin.

#### Verse Breakdown
* **"And it came to pass, when Israel dwelt in that land,"**: This opening clause establishes the setting, indicating a period of relative stability and settlement for Jacob (now called Israel) and his family in the land of Canaan. This geographical and temporal anchor highlights that the subsequent transgression occurs not in transit, but within the established domestic sphere, making the violation even more egregious.
* **"that Reuben went and lay with Bilhah his father's concubine:"**: This is the core of the verse, detailing Reuben's shocking moral failure. "Went and lay with" is a clear euphemism for sexual intercourse. The phrase "his father's concubine" underscores the gravity of the act, as it was a direct affront to Jacob's honor, property, and patriarchal authority, akin to violating a primary wife and challenging the father's very headship.
* **"and Israel heard [it]."**: This terse statement reveals Jacob's immediate awareness of Reuben's transgression. The text's silence regarding Jacob's immediate reaction is highly significant, conveying the profound shock, pain, and perhaps silent rage of the patriarch. This lack of immediate verbal or punitive response from Jacob emphasizes the deep internalizing of the offense, the full consequences of which would only be revealed much later in Jacob's deathbed blessing in [Genesis 49](/genesis/49 "Jacob's Blessings and Prophecies").
* **"Now the sons of Jacob were twelve:"**: This concluding clause serves as a crucial narrative marker. Despite the moral failing and internal strife, the divine promise of a numerous offspring and the formation of a nation through Jacob's twelve sons remains intact. This statement confirms the complete number of progenitors for the future twelve tribes of Israel, highlighting God's overarching plan and faithfulness even amidst human imperfection and sin.

#### Literary Devices
The narrative of Genesis 35:22 employs several potent literary devices. **Juxtaposition** is prominent, as Reuben's egregious sin immediately follows a profound spiritual encounter between Jacob and God at Bethel, where the covenant promises were reaffirmed, and the family was ostensibly settling into the Promised Land. This stark contrast highlights the persistent reality of human sin even amidst divine blessing and the formation of God's chosen people. The device of **Narrative Economy** is powerfully used in the statement, "and Israel heard [it]." The text offers no immediate details of Jacob's reaction, leaving his silence to convey the immense weight, shock, and pain of the transgression. This silence is more impactful than any explicit outpouring of anger or sorrow, allowing the reader to grasp the profound dishonor and the deep wound inflicted upon the patriarch. Furthermore, the event serves as **Foreshadowing**, directly setting the stage for Reuben's later loss of his birthright and preeminence in Jacob's deathbed prophecy ([Genesis 49:3-4](/genesis/49-3 "Jacob's Prophecy Regarding Reuben")), demonstrating that actions have lasting consequences within the biblical narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Reuben's transgression in Genesis 35:22 serves as a stark reminder of the pervasive nature of sin and its profound consequences, even within the family chosen by God to bear the covenant promises. This act, a direct challenge to patriarchal authority and a violation of family purity, underscores that human moral failings can deeply impact one's standing, inheritance, and future. Yet, the concluding note that Jacob's sons were twelve simultaneously illustrates God's unwavering sovereignty; His divine plan to form a nation through this imperfect lineage remains steadfast, demonstrating His ability to work through flawed individuals to accomplish His perfect will.

* [Genesis 49:3-4](/genesis/49-3 "Jacob's Prophecy Against Reuben") - Jacob's deathbed prophecy explicitly references Reuben's defilement of his father's bed, resulting in the forfeiture of his preeminence and birthright.
* [1 Corinthians 10:6](/1_corinthians/10-6 "Lessons from Israel's History") - Paul states that the events of Israel's history serve as examples for us, warning against similar temptations and moral failures.
* [Hebrews 12:16](/hebrews/12-16 "Warning Against Immorality") - This verse warns against sexual immorality and godlessness, echoing the severe consequences of such actions as seen in figures like Esau, and by extension, Reuben.

### REFLECTION AND APPLICATION
Reuben's tragic moral failure in Genesis 35:22 offers a sobering reflection on the enduring human struggle with sin, even within the most sacred of contexts—a family chosen by God. This narrative reminds us that position or privilege (Reuben was the firstborn) does not exempt one from the consequences of moral compromise. It underscores the profound importance of sexual purity, respect for authority, and the sanctity of family relationships. Our actions, particularly those that violate trust and established order, carry far-reaching implications, not only for our personal standing but also for the integrity and well-being of our families and communities. We are called to learn from Reuben's mistake, recognizing the deceptive nature of sin and striving for integrity, self-control, and honor in all our relationships, trusting that God's grace can redeem even the most grievous failures, though consequences may remain.

#### Questions for Reflection
* **How does Reuben's sin challenge our understanding of God's grace and human responsibility within a covenant relationship?**
* **In what ways might we, like Reuben, be tempted to act in defiance of established authority or moral boundaries, and what are the potential consequences?**
* **What does Jacob's silent reaction teach us about processing deep pain and disappointment, and how might this inform our own responses to moral failures in our families or communities?**

### FAQ

**Why was Reuben's act with Bilhah considered so severe?**

Answer: Reuben's act was considered a grave offense because Bilhah was his father Jacob's concubine, a secondary wife. In ancient Near Eastern culture, violating a patriarch's concubine was not merely a sexual transgression but a direct assault on his honor, authority, and property. It was often interpreted as an attempt to usurp his power, claim his inheritance, or publicly shame him, thereby undermining his headship and the established family order. Such an act was viewed as akin to incest and a profound act of rebellion against the father. The severity of the act is later underscored by Jacob's prophetic words in [Genesis 49:3-4](/genesis/49-3 "Jacob's Prophecy Concerning Reuben"), where Reuben loses his birthright and preeminence.

**Does this incident affect Reuben's position as the firstborn?**

Answer: Yes, profoundly. While Jacob's immediate reaction is not detailed in [Genesis 35:22](/genesis/35-22 "Reuben's Sin with Bilhah"), this transgression directly led to Reuben losing his birthright and preeminence among his brothers. Later, in Jacob's deathbed blessing in [Genesis 49:3-4](/genesis/49-3 "Jacob's Prophecy Concerning Reuben"), Jacob explicitly references this act, declaring Reuben "unstable as water" and stating he would "not excel." This event solidified the shift of the birthright, which typically included a double portion of inheritance and leadership, away from Reuben. The leadership role eventually passed to Judah ([Genesis 49:8-12](/genesis/49-8 "Judah's Blessing and Leadership")), and the double portion of inheritance passed to Joseph's sons, Ephraim and Manasseh ([Genesis 48:5-6](/genesis/48-5 "Jacob Adopts Ephraim and Manasseh")).

### CHRIST-CENTERED FULFILLMENT
Reuben's moral failure in [Genesis 35:22](/genesis/35-22 "Reuben's Sin with Bilhah") and his subsequent forfeiture of the birthright profoundly highlight the pervasive nature of sin and humanity's inherent inability to perfectly fulfill God's righteous standards. This incident, where the firstborn son proves unworthy of his position, foreshadows the ultimate need for a perfect Firstborn who would not fail. Jesus Christ, the true and eternal Firstborn of God ([Colossians 1:15](/colossians/1-15 "Christ, the Image of the Invisible God")), perfectly fulfills the role of the righteous heir, not through human merit or birthright, but through His divine nature and perfect obedience to the Father ([Philippians 2:8](/philippians/2-8 "Christ's Obedience and Humiliation")). Unlike Reuben, whose sin disqualified him, Christ's sinless life and atoning sacrifice on the cross establish a new covenant, granting believers an inheritance that cannot be forfeited by human weakness or sin ([Hebrews 9:15](/hebrews/9-15 "Christ, Mediator of a New Covenant")). Through Him, the promises made to Abraham and Jacob find their ultimate fulfillment, demonstrating God's unwavering commitment to His people through a perfect Mediator who redeems and restores what human failure has marred.

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

1 Chronicles 5:1

¶ Now the sons of Reuben the firstborn of Israel, (for he [was] the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.

Leviticus 18:8

The nakedness of thy father's wife shalt thou not uncover: it [is] thy father's nakedness.

2 Samuel 16:21

And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.

2 Samuel 16:22

So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.

1 Corinthians 5:1

¶ It is reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

2 Samuel 20:3

And David came to his house at Jerusalem; and the king took the ten women [his] concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.

Genesis 49:1

¶ And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days.