Jacob, the patriarch whose name was changed to Israel, is one of the most central figures in the Hebrew Scriptures. The father of the twelve tribes of Israel, Jacob’s personal and family life was complex, layered with love, rivalry, divine providence, and generational legacy. One of the most overlooked aspects of Jacob’s story is the role of his concubines, Bilhah and Zilpah.
These two women, though not Jacob’s wives in the traditional sense, played a critical role in the formation of Israel’s tribes and in the unfolding of redemptive history. Often treated as secondary or ancillary characters in biblical studies, Bilhah and Zilpah deserve a more thoughtful and theologically reflective examination.
This article explores who these women were, how they became part of Jacob’s household, the children they bore, their position within the family dynamics, and what their presence teaches modern readers about God’s work through human imperfection.
The Cultural and Historical Context of Concubinage
What Is a Concubine in the Bible?
In the patriarchal period, a concubine was a woman who lived with a man as a secondary wife. Though not enjoying the full legal status of a wife, she bore children who were often considered legitimate, particularly when the primary wife was barren or seeking to expand her husband’s lineage.
Concubinage was not uncommon in the ancient Near East. It was often a social and legal response to infertility, the need for heirs, or political arrangements. While Scripture does not explicitly condone concubinage, it reflects the cultural realities of the time and portrays both its complications and consequences with honesty.
The Household of Jacob
Jacob had two wives, Leah and Rachel, and two concubines, Bilhah and Zilpah. Together, these four women bore him twelve sons and one daughter. These twelve sons became the patriarchs of the twelve tribes of Israel.
The relationships among these four women were deeply intertwined, competitive, and often emotionally strained, particularly between the sisters Leah and Rachel. The rivalry over Jacob’s affection and the ability to bear children led to decisions that brought Bilhah and Zilpah into the narrative.
Bilhah: Rachel’s Maidservant
Introduction to Bilhah
Bilhah was initially the handmaid of Rachel. When Rachel was unable to conceive, she gave Bilhah to Jacob as a surrogate, a common practice of the time that allowed a barren woman to claim the children of her servant as her own.
“And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.” (Genesis 30:4, KJV)
The term “to wife” here indicates a formal relationship, though still secondary to Rachel’s status. Bilhah, while technically a concubine, had a defined role in the family and bore children that were considered Rachel’s.
Children of Bilhah
Bilhah bore two sons:
Dan: His name means “God has judged,” reflecting Rachel’s feelings that God had heard her plea.
“And Bilhah conceived, and bare Jacob a son. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.” (Genesis 30:5-6, KJV)
Naphtali: His name means “my wrestling,” symbolizing Rachel’s emotional and spiritual struggle with her sister Leah.
“And Bilhah Rachel’s maid conceived again, and bare Jacob a second son. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.” (Genesis 30:7-8, KJV)
Rachel saw these children as divine compensation for her own infertility, even though Bilhah physically bore them.
The Tragedy of Bilhah and Reuben’s Sin
Later in Genesis, a tragic event involving Bilhah occurs:
“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.” (Genesis 35:22, KJV)
Reuben, Jacob’s eldest son by Leah, committed a grave sin by sleeping with Bilhah. The text does not elaborate on Bilhah’s will in the matter, but the act was interpreted as both a violation of family order and a challenge to Jacob’s authority.
As a result, Reuben forfeited his birthright:
“Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch.” (Genesis 49:4, KJV)
This incident also marks the last time Bilhah is mentioned in Scripture. Though her story ends in sorrow, her children Dan and Naphtali became tribal leaders in Israel.
Zilpah: Leah’s Maidservant
Introduction to Zilpah
Zilpah was Leah’s handmaid, given to her by her father Laban at the time of marriage to Jacob.
“And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.” (Genesis 29:24, KJV)
Like Rachel, when Leah found herself unable to conceive further, she gave Zilpah to Jacob as a surrogate.
“When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.” (Genesis 30:9, KJV)
Zilpah, therefore, entered the narrative not by her own choice, but as part of the ongoing competition between Leah and Rachel.
Children of Zilpah
Zilpah bore two sons:
Gad: His name is associated with good fortune or a troop, possibly reflecting Leah’s sense of victory.
“And Zilpah Leah’s maid bare Jacob a son. And Leah said, A troop cometh: and she called his name Gad.” (Genesis 30:10-11, KJV)
Asher: Meaning “happy” or “blessed,” Asher’s birth brought joy to Leah, reinforcing her belief that she had earned favor among other women.
“And Zilpah Leah’s maid bare Jacob a second son. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.” (Genesis 30:12-13, KJV)
Though Zilpah’s role in the household was passive, her children were fully integrated into the family and became patriarchs of tribes that played important roles in Israel’s history.
Family Dynamics and Divine Providence
A Household of Rivalry and Tension
The decision by both Rachel and Leah to give their handmaids to Jacob reveals the intensity of their rivalry. Each woman sought Jacob’s love and divine validation through childbearing. The concubines were used as instruments in this struggle, a reality that reflects the brokenness of human relationships even in the most revered families.
The story of Jacob’s household is not one of moral perfection, but one of God’s grace working through dysfunction. The twelve sons—whether born of wives or concubines—were each chosen to bear the future of God’s people.
God’s Redemptive Plan Includes All
Despite the circumstances of their births, the sons of Bilhah and Zilpah were not marginalized by God. Each of their descendants was blessed by Jacob and included in the covenant community.
In Genesis 49, Jacob offers prophetic blessings to his sons. While the sons of Leah and Rachel receive more elaborate blessings, all twelve are affirmed as the tribes of Israel. The inclusion of the concubines’ children in the tribal system demonstrates God’s commitment to His broader redemptive plan.
Lessons for the Church
The presence of concubines in Jacob’s household challenges believers to wrestle with the imperfections of biblical heroes. It reminds us that God’s purposes are not hindered by human flaws. The redemptive arc of Scripture consistently includes the marginalized, the forgotten, and those born in complex circumstances.
The Legacy of Bilhah and Zilpah
The Tribes of Dan, Naphtali, Gad, and Asher
The sons of Jacob’s concubines—Dan, Naphtali, Gad, and Asher—became leaders of four of Israel’s twelve tribes. These tribes settled in various parts of the Promised Land and contributed to the military, spiritual, and prophetic life of Israel.
Dan: Known for both strength and struggle. The tribe produced Samson, a judge of Israel.
Naphtali: A tribe noted for swiftness and valor. Its territory lay in the fertile Galilean region.
Gad: Settled east of the Jordan River, known for courage in battle.
Asher: Blessed with abundance and fertile lands in the northwest region of Israel.
Each of these tribes had an enduring place in Israel’s identity. Their origins, though rooted in rivalry and complexity, were no barrier to God’s grace.
Mention in the Book of Revelation
In Revelation 7, when the twelve tribes are listed among the 144,000 sealed servants of God, the tribes of Naphtali, Gad, and Asher are specifically named. Dan is notably absent—an omission that has led to various theological interpretations—but the presence of the other sons of the concubines signifies their ongoing inclusion in God’s eternal purposes.
Conclusion
Bilhah and Zilpah, though concubines and handmaids, were used by God to establish tribes that would shape the future of Israel. Their stories reflect the complexity of human relationships and the sovereign grace of God that works through imperfection. Though they lived in the shadows of Leah and Rachel, their children were brought into the full covenantal promise given to Abraham, Isaac, and Jacob.
Their lives offer important theological and spiritual lessons: that God’s plans are not limited by social status, family dysfunction, or human error. In Christ, all believers—regardless of background—are heirs of promise.
The story of Jacob’s concubines is ultimately not about polygamy or favoritism but about grace. It shows how God can take broken families, wounded hearts, and cultural compromises and still build something eternal and redemptive.
