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Let Reuben live, and not die - Though his life and his blessings have been forfeited by his transgression with his father's concubine, Genesis 49:3, Genesis 49:4; and in his rebellion with Korah, Numbers 16:1-3, etc., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; Isaiah 38:1; : Thou shalt die, and not live; Numbers 4:19; : That they may live, and not die; Psalm 118:17; : I shall not die, but live; Genesis 43:8; : That we may live, and not die; Jeremiah 20:14; : Cursed be the day - let not that day be blessed; 1 John 2:4; : He is a liar, and the truth is not in him; 1 John 2:27; : Is truth, and no lie; John 1:20; : He confessed, and denied not; 1 Samuel 1:11; : Remember me, and not forget thy handmaid; Deuteronomy 9:7; : Remember, forget not; Deuteronomy 32:6; : O foolish people, and unwise. In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, Let him not only not die, but let him live in great and increasing peace and prosperity. Do not only not forget me, but keep me continually in remembrance. He denied not, but confessed Fully and Particularly. O foolish people - silly and stupid, and unwise - destitute of all true wisdom."

And let not his men be few - It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: Και Συμεων εστω πολυς εν αριτμῳ, and let Simeon be very numerous, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word Simeon is found in one of the most ancient and most authentic copies of the Septuagint version; and as Simeon is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: Let Reuben live, and not die; but let the men of Simeon be few. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59,300; in the last, 22,200, a decrease of 37,100 men!

Let not his men be few - literally, “a number,” i. e., “a small number,” such as could be easily counted (compare Genesis 34:30 note). While the verse promises that the tribe shall endure and prosper, yet it is so worded as to carry with it a warning. The Reubenites, occupied with their herds and flocks, appear, soon after the days of Joshua, to have lost their early energy, until in later times its numbers, even when counted with the Gadites and the half of Manasseh, were fewer than that of the Reubenites alone at the census of 1 Chronicles 5:18 with Numbers 1:20.) No judge, prophet, or national hero arose out of this tribe.

The tribe of Simeon, which would according to the order of birth come next, is not here named. This omission is explained by reference to the words of Jacob concerning Simeon Genesis 49:7. This tribe with Levi was to he “scattered in Israel.” The fulfillment of this prediction was in the case of Levi so ordered as to carry with it honor and blessing; but no such reversal of punishment was granted to Simeon. Rather had this latter tribe added new sins to those which Jacob denounced (compare Numbers 26:5 note). Accordingly, though very numerous at the Exodus, it had surprisingly diminished before the death of Moses (compare Numbers 1:22-23 with Numbers 26:12-14); and eventually it found territory adequate for its wants within the limits of another tribe, Judah. Compare Joshua 19:2-9.

The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not, 2Co 5:9. This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favour must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto; and it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the only favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having it they have enough, and desire no more.