Genesis 49:3–4

Jacob used the term "firstborn" in this general sense of dignified excellence when blessing his unworthy eldest son, Reuben: "Reuben, you are my firstborn, my might, and the firstfruits of my strength, preeminent in dignity and preeminent in power" (Gen. 49:3). That is the rank the title of "firstborn" gave Reuben over his brothers. But in his case its value to him and his descendants was largely lost through his own sinful failure.

This is what he was as the firstborn. In himself he was "unstable as water," and he should not excel. Gen. 49:3-4. He forfeited his birthright for defiling his father's bed. It was given to Joseph, who in Ephraim and Manasseh had a double portion among the tribes. 1 Chr. 5:1. The law declared that if a man's firstborn son was by a wife he hated, he must not put another wife's son in his place. The firstborn must have a double portion of all that the man owned, "for he is the firstfruits of his strength. The right of the firstborn is his." Deut. 21:16-17. … Esau is called a profane person for selling his birthright. It was a privilege God had given him, and he should have valued it as such. Gen. 25:31-34; Heb. 12:16.

Reuben was the firstborn. In him above all, the might, the strength, the dignity and the power of Jacob should show. The very beginning of Jacob's strength and excellency were to appear in him. And what appeared? Nothing but instability and self-gratification — defiling, an outrage on all natural decency. What a disappointment for Jacob, to see this evil come out as the beginning of his strength!

Reuben stands for the dignity of nature — not the flesh, for God does not bless the flesh. He stands for man as natural: fallen now, yes, but not fallen of necessity. Man's nobility lies in his intelligent will, and only such a will truly deserves the name. Without it he would be a mere machine worked by other hands, or a boat adrift with no oar or rudder. … Sin has come in, and his will has become self-will — an independent energy stamped with "vanity." That is a "bubbling over," which is what the word "unstable," used here of Reuben, really means. … So the will in man has lost its dignity, and become his degradation.

The firstborn are pictures of human excellence. They are the sons with a natural claim to the birthright, the place of honour and rule. … "Reuben," says the dying father, "you are my firstborn … preeminent in dignity and preeminent in power." But he had to add, "Unstable as water, you shall not have preeminence." So the firstborn sons in the book of Genesis lose the place of blessing. Cain, what is he? Ishmael gives place to Isaac; Esau to Jacob; Reuben to Joseph. "That which is first is natural, and afterwards that which is spiritual."

The fallen, unstable first man must give place to the Second Man. He is the only One who could stand before God. And He stands for the feeblest of those who put their trust in Him.

It is a complete historical prophecy. In it we see, as in a mirror, God's account of men, shown in the twelve tribes. The great lesson in it is the setting aside of the responsible man (the first man), and the bringing in of Christ. All true blessing, whether heavenly or earthly, must come through the second Man.

The word "unstable" means the boiling and swilling of water. It is the surging up of the passion and force of nature, which cannot be trusted in the things of God. It ends here in positive evil.

Sin has come in, and his will has become self-will — an independent energy with "vanity" stamped on it. It is a "bubbling over," which is what the word "unstable," used here of Reuben, really means. And it does not hesitate to shame and defile the man himself, who is its source.

Reuben did forfeit his birthright, and it was entirely his own fault. He had gone up to his father's bed and committed adultery with Bilhah, his father's concubine, and so he lost his privileges. The position linked with the birthright went to Judah, the fourth son of Leah. The wealth linked with it went to Joseph, since the firstborn had a right to a double portion of the inheritance.

The man who dishonoured his father — and in a way not even found among the nations that do not know God — was forgiven. But he lost his birthright. He could have no pre-eminence now, nor when God's kingdom comes for the earth.

The firstborn are pictures of human excellence, the sons who had a natural claim to the birthright, the place of honour and rule. "Reuben," says the dying father, "you are my firstborn, my might, and the firstfruits of my strength." But he had to add, "Unstable as water, you shall not have preeminence." So the firstborn in the book of Genesis lose the place of blessing. Cain, what is he? Ishmael gives place to Isaac; Esau to Jacob; Reuben to Joseph.

Here we have a prediction of what marked Israel the nation all through their sad history, and especially when they were tested under the law. In the wilderness or in the land, under Moses or Joshua or the Judges or the Kings, their story is one long record of unstable swings between the worship of the LORD and of idols. Their adulterous link with false gods defiled them. And they were the sample nation, chosen so that the test of man might be carried out in them. In their condemnation all the nations stand condemned, ourselves included.

Reuben's prince is Elizur the son of Shedeur. The meaning of the first name is beyond question, and it is beautiful — "God is a Rock." What a contrast to the instability of Reuben is the rock-like stability of God! And it is the learning of this, and how to build on it, that gives stability to the unstable. In ourselves there is never strength, and the way of strength for us is to know this: "when I am weak, then am I strong."

Jacob gives the history of what his sons did, and some of it is most sad and humbling. Moses presents instead the workings of God's grace, both in them and toward them. Jacob records the evil deeds of Reuben, Simeon and Levi; Moses leaves them out entirely. Jacob views his sons in their personal history. Moses views them in their covenant relationship with the LORD. Jacob gives us human failure, weakness and sin. Moses gives us God's faithfulness, goodness and loving-kindness.