Moses commanded us a law. What he had declared respecting the glory of God, and the excellency of the Law, he now applies to his own person, since it was his purpose, as I have said, to establish the authority of his own ministry. In order, therefore, to prove the certainty of his mission, he boasts that he was appointed by God to be the teacher of the people, and that not for a brief period, but throughout all ages; for by the word "inheritance," the perpetuity of the Law is signified. He then claims for himself the royal supremacy, not because he had ruled after the manner of kings, but that the dignity of this high office might add weight to his words. He says that "the heads of the people and the tribes were gathered together," with reference to their unhappy disorganization, which was tending to their destruction, as much as to say that, under his guidance, rind by his exertions, the state of the people was reestablished. He begins with Reuben, the first-born, and so far removes or mitigates the ignominy of that condemnation wherewith he had been branded by his father Jacob, as only to stop short of restoring him to his place of honor. For the holy Patriarch had pronounced a severe sentence, namely, that Reuben should be "as unstable as water, and should not excel." (Genesis 49:4.) Lest, therefore, the whole of his posterity should be discouraged, or should be rejected by the other tribes, he abates the severity of his disinheritance, as if to pardon the condemned. In short, he assigns to the family of Reuben a place among the sons of Jacob, lest despair should drive them to headlong ruin. The second clause admits of two contrary meanings. Literally it is, "Let him be small in number;" and, in fact, this tribe was not of the more numerous ones. Since, however, it occupied a middle place, and surpassed several of the others, some repeat the negative, "Let him not die, nor let him be few in number." [1] But it appears more probable that an abatement is made from the rank to which his primogeniture entitled the family of Reuben, and thus that some remainder of dishonor was introduced into the promise of grace. And, in fact, not only the tribe of Judah, but those of Simeon, Issachar, Zebulun, Dan, and Naphthali, surpassed it in size. Thus the qualification will be by no means inappropriate, that, although Reuben was to be reckoned among the people of God, still he should not altogether recover his dignity.

Footnotes

1 - A. V., "and let not his men be few.

Moses commanded us a law, [even] the (e) inheritance of the congregation of Jacob.
(e) To us and our successors.

Moses commanded us a law,.... The law was of God, it came forth from his right hand, Deuteronomy 33:2; it is of his enacting, a declaration of his will, and has his authority stamped upon it, who is the lawgiver, and which lays under obligation to regard it; but it was delivered to Moses, and by him to the children of Israel, on whom he urged obedience to it; and so it is said to come by him, and sometimes is called the law of Moses, see John 1:17,
even the inheritance of the congregation of Jacob; which either describes the persons who were commanded to keep the law, the tribes of Jacob or congregation of Israel, who were the Lord's people, portion, and inheritance, Deuteronomy 32:9; or the law commanded, which was to be valued, not only as a peculiar treasure, but to be considered a possession, an estate, an inheritance, to be continued among them, and to be transmitted to their posterity, see Psalm 119:111; these are the words of the people of Israel, and therefore are thus prefaced in the Targums of Jonathan and Jerusalem,"the children of Israel said, Moses commanded, &c.''they were represented by Moses.

Moses - He speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their inheritance, because the obligation of it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them.