Tyndale Open Bible Dictionary

REUBEN, Tribe of

Tribe descended from Reuben, the eldest of Jacob’s sons (Gn 29:32). The tribe of Reuben usually receives the place of honor in lists of the tribes, being named first (Nm 13:4). Similarly, in lists of the two and a half tribes residing east of the Jordan, Reuben is always mentioned first (Jos 1:12), though Gad seems to have held a larger portion.

Because of Reuben’s sin (Gn 35:22), his father prophesied that his preeminence among his brothers would disappear (49:4). In spite of the prayer of Deuteronomy 33:6, this disaster did overtake the tribe in later years. In desert days, Reuben’s tribal chief appears with all the others (Nm 1:5), and a spy goes forth from Reuben as with the other tribes (13:4). Reuben has his special place in camping and marching (2:10). Only the spies of Ephraim (Joshua) and Judah (Caleb) are faithful (14:6), but Reuben appears no worse than his brother tribes: all were equal in unbelief.

The revolt of Dathan and Abiram, men of Reuben, against the authority of Moses (Nm 16:1) and possibly against the special position of Levi may be significant. Reuben may be claiming his old primacy, forfeited by sin (Gn 49:3-4). The attempt failed, and God’s judgment was a signal lesson (Nm 16:33).

Reuben was rich in herds of cattle (Nm 32:1) and presumably a powerful tribe. Reuben, Gad, and the half-tribe of Manasseh asked to remain in the richly timbered and well-watered lands to the east of Jordan, recently conquered from Sihon, the Amorite king, and Og, the ruler of Bashan. This selfish request (for it would involve no sharing in the hard fighting across the Jordan) was rightly denounced by Moses. However, on the promise of the two and a half tribes to bear the brunt of the fighting for their brothers in the west, their request was granted (vv 20-22). They were evidently good soldiers, and Joshua sent them home at the end of the campaign (Jos 22:1-6). Although living east of the Jordan, and separated from their brothers by what was sometimes an insuperable natural obstacle, they had no desire to form an independent state. They showed this by building a great memorial altar at the spot where they crossed the Jordan on their way home (v 10).

Reuben does not appear again until the time of Deborah the prophetess. When the clans of Israel rallied to God’s call under Barak to fight Sisera the Canaanite, Reuben did not respond. The wording suggests that Reuben once again was influenced by material possessions, as the tribe had been in the days of the Conquest, when, because of their cattle, they chose the lush lands of Transjordan rather than the rugged hills of Canaan (Nm 32:5). The easy shepherd’s life appealed more to them than warfare on the slopes of Mt Tabor (Jgs 5:16). Also the wording suggests long inconclusive discussions—or even, perhaps, great protestations of bravery and fidelity to God’s cause—that finally led to nothing (v 15). Reuben has not changed; the tribe, like its ancestor, was still “unstable as water” (Gn 49:4).

Reuben’s tribal lands, to the southeast of Gad, were probably overrun and occupied by the Moabites at a later date. Certainly the whole area to the east of the Jordan was an area of contention between Israel and Aram later (1 Kgs 22:3). Finally, Transjordan, with the north of Israel, was one of the first areas overrun and devastated by the Assyrians (2 Kgs 15:29). Although Ezekiel, in his vision, speaks of a strip of territory north of Judah for Reuben (Ez 48:6), it could only have been a small remnant, if any, that returned from the exile of the northern kingdom. Indeed, although Reuben finds his place in the list of the redeemed in Revelation (Rv 7:5), no man of Reuben plays a part in the NT.