“Zebulun will dwell at the haven of the sea. He will be for a haven of ships. His border will be on Sidon.
Parallel Translations
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“Zebulun will dwell at the haven of the sea. He will be for a haven of ships. His border will be on Sidon.
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Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.
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Zebulun shall dwell at the shore of the sea, and he shall be a shore for ships, and his flank shall be upon Zidon.
Cross-references (3)
Passages linked to Genesis 49:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 33:18-19 About Zebulun he said, “Rejoice, Zebulun, in your going out; and Issachar, in your tents. They will call the peoples to the mountain. There they will offer sacrifices of righteousness, for they will draw out the abundance of the seas, the hidden treasures of the sand.”
- Genesis 30:20 Leah said, “God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons.” She named him Zebulun.
- Joshua 19:10-16 The third lot came up for the children of Zebulun according to their families. The border of their inheritance was to Sarid. Their border went up westward, even to Maralah, and reached to Dabbesheth. It reached to the brook that is before Jokneam. It turned from Sarid eastward toward the sunrise to the border of Chisloth Tabor. It went out to Daberath, and went up to Japhia. From there it passed along eastward to Gath Hepher, to Ethkazin; and it went out at Rimmon which stretches to Neah. The border turned around it on the north to Hannathon; and it ended at the valley of Iphtah El; Kattath, Nahalal, Shimron, Idalah, and Bethlehem: twelve cities with their villages. This is the inheritance of the children of Zebulun according to their families, these cities with their villages.
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John Calvin 1540 · Public Domain 13. Zebulun shall dwell at the havens of the…
13. Zebulun shall dwell at the havens of the sea. Although this blessing contains nothing rare or precious, (as neither do some of those which follow,) yet we ought to deem this fact as sufficiently worthy of notice, that it was just as if God was stretching out his hand from heaven, for the deliverance of the children of Israel, and for the purpose of distributing to each his own dwelling-place. Before mention is made of the lost itself, a maritime region is given to the tribe of Zebulun, which it obtained by lot two hundred years afterwards. And we know of how great importance that hereditary gift was, which, like an earnest, rendered the adoption of the ancient people secure. Therefore, by this prophecy, not only one tribe, but the whole people, ought to have been encouraged to lay hold, with alacrity, of the offered blessing which was certainly in store for them. But it is said that the portion of Zebulun should not only be on the sea-shore, but should also have havens; for Jacob joins its boundary with the country of Zion; in which tract, we know, there were commodious and noble havens. For God, by this prophecy, would not only excite the sons of Zebulun more strenuously to prepare themselves to enter upon the land; but would also assure them, when they obtained possession of the desired portion, that it was the home which had been distinctly proposed and ordained for them by the will of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Gen 49:13 Zebulun shall dwell at the haven of…
Gen 49:13 Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon.
Ver. 13. Zebulun shall dwell, &c.] It is God that "appoints us the bounds of our habitations." {Act 17:26} Be content therefore; and although we have not all things to our minds, yet having God for our portion, let us cry out with David, "The lines are fallen unto me in a fair place," &c. Zebulun is placed by the sea side. Now shoremen are said to be horridi, immanes, latrociniis dediti, omnium denique pessimi. Hence the proverb, Maritimi mores. And hence, haply, that rash and harsh character, that Scaliger {a} gives of us, Angli perfidi, inflati, feri, contemptores, stolidi, amentes, inertes, inhospitales, immanes. His bolt, you see, saith one, {b} is soon shot; and so you may haply guess at the quality of the archer. Be it that our ancestors were such, yet the gospel hath civilised us at least, whatever the more be. Christ left Nazareth, and came and dwelt at Capernaum, which is upon the sea coast, in the borders of Zebulun and Naphtali. Ever since which, "the people which sat in darkness have seen a great light," &c. {Mat 4:13; Mat 4:16} And when "Gilead abode beyond Jordan," and "came not to the help of the Lord against the mighty," Reuben was busy about his sheep, Dan about his "ships," Asher about "his breaches," &c. Zebulun and Naphtali are much commended for "a people that jeoparded their lives unto the death in the high places of the field," {Jdg 5:16-18} that studied and promoted the public, more than their own particular interests. Oh, it is a brave thing to be of a public spirit, and to study God’s ends more than our own. Surely if God saw us to be such, we might have what we would, and God even think himseff beholden to us. Shall a heathen say, Non nobis solum nati sumus? &c. {c} And again, Mihi non minoris curae est, qualis resp. post meam mortem futura sit, quam qualis hodie sit? And shall Christians be all for themselves, looking only to their own things, and not to the things of one another, the common good of all especially? St Chrysostom upon those words "Not seeking mine own profit," &c., {1Co 10:33} saith, that to seek the public good of the Church, and to prefer the salvation of others before his own safety and commodity, is the most perfect canon of Christianity, the highest pitch of perfection, the very top gallant of religion. {d} And, I could not but love the man, saith Theodosius the Emperor concerning Ambrose, who, when he died, Magis de Ecclesiarum statu, quam de suis periculis angebater, was more troubled for the Church’s troubles than for his own dangers. This made the same good emperor say that he knew none that deserved to be called a bishop but Ambrose. {e} He was called "the walls of Italy," whilst he lived: as when he died, Stilico the earl said, that his death did threaten the destruction of that whole country.
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At the haven of the sea.] Zebulun and Issachar dwelling so conveniently for the purpose, and being for a haven of ships, as it here followeth, did "call the people" (foreigners) "to the mountain" of God. {Deu 33:18-19} So, one of the Sibyls, Augustine {f} hopeth, might belong to the city of God: and so might direct others thither.
{a} Scal., De Re Poet., cap. 16.
{b} Heyl., Geog., p. 468.
{c} Cicero, Lael.
{d} τουτο κανων χριστιανισμου του τελειοτατου, τουτο ορος ηκριβωμενος, αυτη η κορυφη η ανωτατη, το τα κοινη συμφεροντα ξητειν.
{e} Aμβροσιον οιδα μονον επισκοπον αξιως καλουμενον. - Paulin. Nolan., in Vita Amb.
{f} De Civit. Dei, lib. xviii, cap. 23.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Acknowledge here and adore the Divine Providence, which directed…
Acknowledge here and adore the Divine Providence, which directed Jacob thus exactly to foretell the portion of Zebulun, which fell to them two hundred years after this, and that not by choice, or any design of men, but merely by lot. His portion was extended from the sea of Galilee to the great Mediterranean Sea, and to such parts of it where there were convenient havens.
His border shall be unto Zidon; or, his side or coast, to wit, that which is upon the Mediterranean Sea, in near Zidon, understanding not the city, but the territory belonging to it, unto which that tribe reached upon the sea-coast; for though Asher might seem to intercept them, yet he did not reach to the sea. Or, his coast looks towards Zidon, hath it in view, and lies commodiously for commerce with that great city, which then was the mart of the nations.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here we have Jacob's prophecy concerning six of his…
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun (Gen 49:13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Jos 19:11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.
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II. Concerning Issachar, Gen 49:14, Gen 49:15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.
III. Concerning Dan, Gen 49:16, Gen 49:17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col 3:11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (Gen 49:18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, Gen 49:10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb 11:13, Heb 11:14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on: and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.
IV. Concerning Gad, Gen 49:19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (Ch1 12:8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretels that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see Ch1 5:18, etc. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom 8:37.
V. Concerning Asher (Gen 49:20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Ecc 5:9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.
VI. Concerning Naphtali (Gen 49:21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Pro 5:19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Psa 18:33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Zebulun shall dwell at the haven of the sea,....…
Zebulun shall dwell at the haven of the sea,.... Of the sea of Galilee, sometimes called the sea of Tiberias and of Gennesaret; and of the Mediterranean sea; and accordingly we find that the border of this tribe, when settled in the land of Canaan, was toward the sea, Jos 19:10 and this was done, not at the discretion of Joshua, or at the choice of this tribe, but by lot; and which shows that Jacob said this under a spirit of prophecy, and which had its fulfilment two hundred years after; and is a full proof of the prescience and providence of God; and who, as he sets the bounds of the people, or of the nations of the world, and of the tribes of Israel, so the bounds of the habitations of particular persons, Act 17:26 and he shall be for an haven of ships; shall have good ports commodious for ships to station in, and to cover them from storms and tempests; this tribe being situated by the sea shore (b):
and his border shall be unto Zidon; not the city Zidon, for the tribe of Zebulun reached no further than Carmel, as Josephus observes;"the Zebulunites (says he) obtained the land from Carmel, and the sea to the lake of Gennesaret.''Now Carmel was forty miles at least from Zidon; but Phoenicia is meant, of which Zidon was the chief city; and so the Septuagint in Isa 23:2 put Phoenicia instead of Zidon; and whereas Carmel was the border of this tribe that way, it is also said by Jerom (d) to be the border of Phoenicia; so that Zebulun reaching to Carmel, its border may be truly said to be to Zidon or Phoenicia.
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(b) "in litore maris", V. L. "ad litus marium", Drusius, Cocceius, Schmidt. (d) Comment. in Amos, 9. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Zebulon shall dwell at the haven of the sea…
Zebulon shall dwell at the haven of the sea - This was fulfilled, when 2 or 300 years after, the land of Canaan was divided by lot, and the border of Zebulon went up towards the sea, Josh. xix, 11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain 13. At the haven of the seas shall Zebulun…
13. At the haven of the seas shall Zebulun dwell,
And he shall be a haven for ships.
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And his border shall extend unto Sidon.
Verse 13. Zebulun's lot or portion in the division of the Promised Land extended from the Mediterranean Sea on the west, to the lake of Gennesareth on the east; see his division, Jos 19:10, c. The Targum of Jonathan ben Uzziel paraphrases the passage thus: "Zebulun shall be on the coasts of the sea, and he shall rule over the havens he shall subdue the provinces of the sea with his, ships, and his border shall extend unto Sidon.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 49:13. Zebulun shall dwell at the haven of…
Gen 49:13. Zebulun shall dwell at the haven of the sea — This was fulfilled, when, two or three hundred years after, the land of Canaan was divided by lot, and the “border of Zebulun went up toward the sea,” Jos 19:11.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Road. The territory of Zabulon was famous for good…
Road. The territory of Zabulon was famous for good harbours, being situated between the Mediterranean and the sea of Genezareth. (Menochius) --- Jacob marks out the limits to be assigned his children, 200 years before Chanaan was conquered; and Moses wrote this before they possessed a foot of land in it. The reason why Zabulon is placed before his elder brother Issachar, is not known. --- Sidon; not the city, but the territory of Sidon, or Phenicia. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 13. At the coast of seas let him dwell…
13. At the coast of seas let him dwell — These words concerning Zebulun are among the definite geographical allusions which rationalistic criticism adduces as evidence of the late origin of this prophecy. But so far from being situated upon the seas, or bordering on Zidon, Zebulun’s territory was entirely surrounded by that of other tribes, and touched neither sea nor land of Zidon. Compare Jos_19:10-16; Deu_33:19. As designating geographical position, both this verse and its parallel in Deuteronomy would better fit Issachar and Asher, and, therefore, refute the idea that they were written after the conquest and allotment of the land. Better is the supposition that the dying father’s words sprang from what he had observed in the tastes and habits of this son — a love of commerce, a desire for ships and trade upon the seas rather than by the travel of the desert caravans. Thus the allusion to seas, ships, Zidon — the synonymes of ancient naval commerce — would be most natural in the mouth of Jacob. Hence also a reason for the jussive rendering of ישׁכן, let him dwell. As a matter of fact, the tribe-territory of Zebulun extended between the Mediterranean and Galilean seas, though not touching upon either, and the words his side upon Zidon, or towards Zidon, do not necessarily mean that his territory would border on Zidon, but may denote that it looked that way, or that the tribe itself would come to have some peculiar dependence on Zidon, or some notable relations with the Phoenicians. In Deborah’s song this tribe is celebrated for skill in penmanship and heroism in battle. Jdg_5:14; Jdg_5:18.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. shall dwell] For the play probably intended on…
13. shall dwell] For the play probably intended on one of the meanings of Zebulun, see note on Gen_30:20.
haven] Rather, as R.V. marg., Heb. beach or shore. The same word is used to describe the beach washed by the sea (Jos_9:1), and the shore which is sought by the ships. Zebulun’s territory evidently at one time included the coast line. In Jos_19:10-16 the tribe of Asher comes in between Zebulun and the Mediterranean. In Jdg_5:17 it is Asher who is abiding by “the haven of the sea.” But, in Deu_33:18-19, Zebulun is joined with Issachar in sucking “the treasure of the seas and the hidden treasures of the sand.”
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upon] or, by. See note on Gen_48:7. Delitzsch understood the preposition to mean “towards.” The versions, Sam., LXX, Vulg., Syr. Pesh., render “up to,” “as far as,” following a different reading (‘ad, for ‘al). “Border,” better “flank,” or “further side.”
Zidon] The famous Phoenician capital whose neighbourhood must have been a source of wealth to the nearest Israelite tribe. See note on Gen_10:15.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Zebulun . . . —“Sea” is plural in…
(13) Zebulun . . . —“Sea” is plural in the Heb., and is rightly so rendered in the Syriac. The territory of the tribe lay upon the inland sea of Gennesaret, but did not extend to the shore of the Mediterranean. We do not know of any literal fulfilment of the prediction, but Moses also speaks of Zebulun and Issachar as tribes that would “suck of the abundance of the seas.” It is very possible that, living in the neighbourhood of the Phœnicians, they took part in maritime pursuits; and thus the general meaning of the blessing may be that Zebulun would be a tribe, not of agriculturists, but of traders. It is also remarkable that Tyre, which was much nearer the tribe of Zebulun, and was the leading city in David’s time, is not mentioned, but only the more ancient town of Sidon.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Zebulun shall dwell at the haven of the sea;…
Zebulun shall dwell at the haven of the sea; not par ormon ploiwn (LXX), in statione navium (Vulgate), but to, or at, or beside, the. shore (from the idea of being washed by the waters of the ocean) of the waters, i.e. of the Galilean and Mediterranean seasand he shall be for a haven of ships; literally, and he to, at, or on, a shore of ships, i.e. a shore where ships are unloaded (so. shall dwell), the words being a repetition of the previous thought, with only the expansion, suggested by the term ships, that Zebulun"s calling should be in the direction of commerce; and his border shall be unto Zidon literally, and his side, or hinder part (sc. shall be, or extend), towards, rather than unto,usque ad (Vulgate), ewv (LXX.), Zidon, since the territory subsequently allotted to Zebulun neither actually touched the Mediterranean, nor reached to Zidon a circumstance that may be noted as an indirect hint that this prophecy was not spoken, or even first written, after the occupation of the land.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Gen_49:13-21; Gen_49:27
Gen_49:13-21; Gen_49:27
Zebulun . . . Issachar . . . Dan . . . Gad . . . Asher . . . Naphtali . . . Benjamin
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The blessings of Zebulun, &c.
:
Consider these blessings--
I. IN THEIR VARIETY.
1. Maritime power.
2. Husbandry.
3. Political sagacity.
4. The power to conquer by perseverance.
5. Plenty.
6. Eloquence.
7. The warlike character.
II. IN THEIR UNITY. Unity in variety. This diversity in the distribution of gifts and endowments contributes to human happiness and to human prosperity. (T. H. Leale.)
Zebulun and Issachar:
The tribes of the last two sons of Leah Moses unites together, and, like Jacob, places Zebulun, the younger, first. It has been represented by many, that from the words Jacob used with regard to Issachar, the patriarch was reproving this tribe for its indolence and for preferring ease at the sacrifice of liberty, that, like an idle beast of burden, he would rather submit to the yoke and be forced to do the work of a slave than risk his possessions and his peace in the struggle for liberty. It is impossible, however, to be satisfied with such a view after reading the words of Moses with reference to this tribe. When we read of Issachar calling the people unto the mountain, and there offering the sacrifices of righteousness, such a view would be utterly inconsistent with these words. If we trace the further history of this tribe, recorded in Jdg_5:15, we find that, so far from shrinking from difficulty and danger, they were among the foremost in coming to the help of the Lord against Israels enemies. Jacobs language is clearly not that of reproof, but of praise, prophetically applied to them for their patience under what was heavy to be borne. With such a view the passage becomes clear, and contains many points of beautiful instruction. And let us mark first how God apportions to each one his own appointed place. Jacob allotted to each tribe the place it was afterwards to occupy, just as if he had had a map before him of the country they were to inhabit, while as yet they had not one foot of land in their possession. The tribes were not settled in their various positions according to Joshuas plan. God appointed that their places should be given them by lot, and He made the lot to fall exactly as Jacob and Moses uttered their predictions. And God placed each one exactly in the place suited to its capacities and the best adapted for developing all that was in them, and thus for His own glory. One He placed at the haven of the sea, another inland. One where it would have to endure oppression and hardship, another where it would have great prosperity, and be less subject to such pressure. We may be sure it is the same with every one of us. We may sometimes be tempted to say, If I were only in another place or in other circumstances, how differently I could act. But it is not so. We may be quite sure we are each one of us in the very place God would have us to he--the very best place both for our own temporal and eternal welfare, and for His highest glory. And such a spirit, it appears to me, is manifested in the character of Issachar here. Issachar is brought before us as finding the position in which God had placed him to be the best. He saw that rest was good and the land that it was pleasant. Thus the Christian finds the rest into which Christ has brought him to be indeed good, and that his place in Christ is a good land. When this has been learned by experience through the teaching of Gods Holy Spirit, the soul becomes ready for all else. And then it is that, like Issachar, the soul is ready to bow the shoulder to bear, and become a servant to tribute. It can stoop, yea, joyfully stoop, to the meanest service for Christ. It asks no questions, makes no bargains, but with a spirit ever sitting at the feet of the Master, exclaims, Lord, what wilt thou have me to do? It bows the shoulder to bear whatever the Lord may be pleased to lay upon it. (F. Whitfield, M. A.)
Issachar; or, couching between the borders:
If we consider nothing more than Issachar after the flesh, we shall have done with the text almost immediately upon noticing it as a prediction that Issachar should become a tribe of laborious husbandmen. But there is a spiritual Issachar, a borderer between good and evil; and would to God that his tents were nowhere to be found in our church. With this Issachar, or in other words, the wavering and undecided, for the description of whose character we find appropriate words in the text, let us now endeavour to become better acquainted. We shall notice--
I. WHERE HE COUCHES DOWN. Issachar has a strange and unprepossessing appellation, that of a bony ass. But who shall say how many amongst ourselves may not be thus unflatteringly designated in various parts of the book of God? We shall see why to the spiritual Issachar this name may be given, when we have learnt the characteristics which belong to him. Where do we find him? It is between the borders. He is couched down between the borders. Now, if we give a spiritual application to these words, we may take them as describing an evil and unhappy condition. How awfully does the Lord rebuke those whose hearts are halting in indecision--who are neither cold nor hot! To each of such lukewarm ones He declares, I will spew thee out of My mouth. He would that they were either one thing or the other: either cold or hot. Indecision is to Him an abomination. Where, then, is it that the spiritual borderer couches down, and between what borders has he pitched his tent? Strictly speaking, he is not one of those who are neither for nor against religion, neither Christian nor heathen. He is professedly for that which is right. He appears, indeed, to many, to have pitched his tent within the kingdom of God, and yet he is in a very deplorable situation. He has mettled down, as it were, between Canaan and Egypt. He cannot exactly be classed with the people of the world; but still less can he be numbered with the children of God. He cannot properly be placed in the same rank with the crooked and perverse generation; but still less can he be accounted one of the chosen generation and royal priesthood. He is couched down between the borders of the kingdom of grace and the kingdom of Belial. In this unhappy middle situation he can never sit down with the subjects of the former; but he will perish and be consumed with the subjects of the latter. He is a nominal Christian without a birth into a new life; he acknowledges the corruption of human nature without feeling his own; he is conversant with spiritual things, but not truly enlightened in them; he professes to believe in Jesus, but is insensible of his need of Him; he numbers himself among the saints, without being one; he knows how to talk of a life of grace, without having entered upon it; he imagines his life and conversation to be quite Christian, and yet is in thought and disposition no better than a natural man. His heart and mind are unchanged.
II. How DID HE COME INTO THIS CONDITION? He saw rest, that it was good; and the land, that it was pleasant. He saw rest, or repose, that it was good. What rest or repose? Was it rest for his soul in Christ? Was it peace with God? Was it repose in the great Redeemers merits? Was it a release from the burden and curse of sin? Was it deliverance from the servile drudgery of legal bondage? Oh no! quite another repose attracted him, and provoked his longing desire. He saw the land that it was pleasant. What land? Was it that better country, namely, the heavenly? Was it that blissful and glorious region of light and love, in a superior state of being, unto which Jesus Himself is the Way and the Door? Or, was it even that region of grace here on earth, wherein His people live by His dew and sunshine? Did his soul really desire this? Did he long after it? Nothing of the kind can be said of him. Very different inducements was he conscious of. It is sometimes one thing, and sometimes another, which leads persons of this character into their dubious situation between the borders. Some are attracted by the harmony and mutual love which they find among those who are quiet in the land. Another has naturally a soft and yielding disposition. He is easily affected and influenced. Another has a natural inclination to thought and inquiry. This leads him to search the Scriptures, where he finds abundance for his mind to feed upon, and to exercise his quickness of understanding. Another, from being naturally gifted with a keen perception of what is intellectually beautiful, is charmed with the sublimity of the inspired writings. The moving descriptions, the luminous imagery, the parabolic language, the lovely and touching scenes with which Scripture abounds, beget in him a kind of enthusiasm. In such various ways men may be spiritually couching down between the borders. He saw rest, that it was good; and the land, that it was pleasant. Thus it may be no real longing for reconciliation with God, no hunger for Christs righteousness, no thirst for the graces of the Holy Spirit, which induces them to renounce the world, and to join the people of the Lord.
III. In the last place, briefly notice THE SPIRITUAL TOILS AND PAINS THAT NECESSARILY ATTEND THIS STATE, AS ALSO THE FEARFUL PERILS WHICH SURROUND IT. This toilsome and harassing condition is depicted in the words, He bowed his shoulder to bear, and became a servant unto tribute. Having bowed his shoulder to bear, he has a burden laid upon him, under which he sighs and groans; and this burden is--not the burden of sin! Would that he felt this, for his state would then soon begin to amend. But this burden is, alas! his Christianity itself: that notional Christianity, to the drudgery of which his own wisdom has allied him. (F. W.Krummacher, D. D.)
Issachar an example of the evil that results from too easy circumstances
Looking at the characterization of Issachar, we may see the enervatinginfluence, of too comfortable circumstances on a man or on a people. The inheritance of Issachar was pleasant, fertile, easily cultivated, and exceedingly remunerative. So his descendants came at length, for the most part, to take things easy, and submitted to outrages which those in poorer circumstances must have resisted even to the death. They grew indolent and luxurious, caring for little or nothing but their own ease, and sinking at last into mere tribute-payers. Now all this reminds us of the truth that conflict is absolutely necessary to strength of character. He who has no difficulties to contend with has therein the great misfortune of his life; for he has little or no motive for exertion, and without exertion he will be nothing in particular. It is a serious affliction to a man to be too well off, and many a son has been ruined because he inherited a fortune from his father. Unvarying prosperity is not by any means an unmingled blessing, and may be often a great evil. In the struggle for existence which adversity causes many may sink, but the survival is always of the fittest, for it is of those who have been made by the struggle into manly, earnest, strong, heroic souls. Do not plume yourself, therefore, on your easy circumstances, for they may make you only selfish, indolent, and lacking in public spirit, like that son of Jacob who had his fitting symbol in the contented, because well-fed and Trot overloaded, ass. But, on the other hand, do not whimper over your poverty, for, bravely wrestled with and nobly overcome, that may be the very making of you. Too much money has undone many a youth; too little has been the spur that has urged on many another to put forth all his strength, and so has developed and increased that strength. When you are getting comfortable and easy, therefore, suspect yourself, and watch lest your patriotism should grow languid, your activity disappear, and self-sacrifice drop entirely out of your life. (W. M. Taylor, D. D.)
Dan
We come now to consider the character of Dan, the eldest son of Rachels handmaid. The meaning of the name--judge, is here expanded by Jacob into the character of the tribe: Dan shall judge his people as one of the tribes of Israel, or in other words, Dan would procure justice to his people--to the people of Israel as truly as any other of the tribes of Israel. He would be behind none of them in that respect. The word judge is sometimes misapprehended. Its meaning is rather to defend than to sit in judgment upon. It is used of those who, when Israel had no king, God raised up from time to time as judges or defenders of the people, and who led them against their foes. The most conspicuous of these was Samson, who arose out of the tribe of Dan, and was himself an apt illustration of the character of the tribe. By his serpent-like arts he laid traps for his foes, and with great delight saw them fall into them one after another. This word judge, out of which Dans future history is evolved, is constantly used throughout the Bible with reference to God as judging His people; this judging being always a cause of thankfulness, as it meant a sure deliverance from all their foes. So much for the critical meaning of the word itself. The wisdom which is implied in the word serpent may be, however, of a two-fold character. It may be that wisdom which is commended by our Lord, or it may be that low cunning and craftiness which is of the very opposite character, and which stoops to the meanest arts to accomplish its ends. The expression Dan shall judge his people as one of the tribes of Israel clearly means that Dan would use his wisdom for the good of Israel generally, not for his own selfish ends but as one of the tribes of Israel. At the same time it is held by many that this form of serpent-like craft will be developed in a very special way as the end of the present dispensation draws near. The first germ of idolatry that showed itself in Israel, after their settlement in Canaan, was in the tribe of Dan. In the eighteenth chapter of Judges we are told the children of Dan found an image in the house of Micah, and that this image became an object of idolatrous worship all the time the house of God was in Shiloh. Here was a continuous system of idolatry, carried on in direct opposition to God and the worship of God, until the day of the captivity of the land. Later on again we read that Jeroboam made two calves of gold for Israel to worship in opposition to the worship of God, and he put them, one in Bethel and the other in Dan; and it is said, this thing became a sin; for the people went to worship before the one even unto Dan. There is also an allusion to this tribe in Jer_8:16-17; and again in Amo_8:11; Amo_8:14, both of which are striking, and go far to confirm the view thus taken. In addition to this I may add the very singular fact that, in the enumeration of the tribes of Israel (Rev_7:1-17.) as the servants of God that were sealed in their forehead, the tribe of Dan is omitted, and the only one so omitted. And now, the patriarch, having given utterance to his prediction with reference to the future history of this tribe, suddenly exclaims, I have waited for Thy salvation, O Lord. There are two aspects in which those words must be viewed. In the first place, the previous declaration of Jacob that Dan should be a serpent by the way, an adder in the path that biteth the horse heels, so that his rider shall fall backward, intimated, clearly enough, that warlike times were in store for Israel, in which this tribe should take a prominent part. It would seem as if for a moment he was carried in spirit into the midst of these times, and the dangers which would on every side surround Israel, and realizing the utter insufficiency of all human help from every quarter, he gave utterance to the earnest longing of soul for Gods help on their behalf in this prayer, I have waited for Thy salvation, O Lord. Dans is insufficient, Israels tribes united are insufficient, every human arm is insufficient: O Lord, we wait for Thy salvation. But more than even this. As a true Israelite he yearns for the time when the Messiah, Gods salvation, should appear for the help of His people. Accordingly the Jewish Targums have given the true view of Jacobs Words. They represent Jacob as passing over all the victories which Israel might gain in these battles, and saying, Not for the deliverance of Gideon the son of Joash does my soul wait, for that is temporary, not for the redemption of Israel by Samson, for that is transitory, but for the redemption of the Messiah, the Son of David, which Thou through Thy Word has promised to bring to Thy people Israel; for this Thy redemption my soul waits. But there is a second aspect of these words of Jacob. He may have been carried in spirit to that time when out of this very tribe Antichrist has arisen, and as he views for a moment his own people passing through its greatest tribulations, and beholds that darkest of all dark nights through which they have yet to pass, he breathes the earnest prayer for the salvation which shall be theirs at the close of it. (F. Whitfield, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_49:14. A strong ass.] Heb. An ass of bone.…
CRITICAL NOTES.—
Gen_49:14. A strong ass.] Heb. An ass of bone. “The figure here employed has nothing mean about it. The Oriental ass is a more stately animal than the Western.” (Lange)—
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Gen_49:16. Dan shall judge his people.] Dan, from a verb signifying to judge. The expression, shall judge, is a play upon the name. An adder in the path, that biteth the horse-heels.] “The well-known horned snake, a small serpent of a sandy colour. Its habit is to coil itself, usually in the camel’s footmark, in the sand, and thence suddenly to dart out on any passing animal. Horses are in the greatest terror when one is seen ahead.” (Tristram.)—
Gen_49:20. Asher.] The word means blessed. His head shall be fat.] His territory extended from Carmel to Tyre, and comprised some of the richest plains, abounding in wheat and oil. Royal dainties.] “Solomon supplied the household of king Hiram from this district (1Ki_5:11).” (Jacobus.)—
Gen_49:21. Naphtali is a hind let loose.] “He is a beauteous and active warrior, comparable to the so much praised gazelle (2Sa_2:18, etc.).” (Lange.) He giveth goodly words.] “Eloquence in prose and verse was characteristic’ of this particular tribe. In Jdg_4:5, we may study the character of the tribe.” (Murphy.)—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_49:13-21, and Gen_49:27
THE BLESSINGS OF ZEBULUN, ISSACHAR, DAN, GAD, ASHER, NAPHTALI, AND BENJAMIN
Consider these blessings—
I. In their variety.
1. Maritime power. Zebulun was to “dwell at the haven of the sea,” to be “for an haven of ships.” (Gen_49:13.)
2. Husbandry. Issachar is compared to “a strong ass, couching down between two burdens” He was to be an agricultural tribe. He would not require the heroic qualities of Judah, nor the enterprise of Zebulun. He would be content with the fruits of peace and industry, not caring for a life of adventure or the fortunes of war. He would be willing enough for humble and patient service, but his fault was that he had no strong heroic impulse. “He saw that rest was good, and the land that it was pleasant.” (Gen_49:15.) He wanted to enjoy ease at the cost of liberty. He had no public spirit, no energy to strive for a larger and higher freedom. “He bowed his shoulder to bear,” was satisfied with slavish work and easy wages; and thus he “became a servant unto tribute.”
3. Political sagacity. “Dan shall judge his people.” (Gen_49:16.) He was to be raised to a position of rank and political power. But he would gain dominion by a serpent subtlety, employing the might of craft against stronger foes. (Gen_49:17.)
4. The power to conquer by perseverance. (Gen_49:19.) Gad, whose name signifies “a troop,” was to become a warlike tribe. Though he might be often vanquished yet he was to overcome at last. He would have the rewards of patient continuance. The promise of final victory would enable him to bear present defeat.
5. Plenty. (Gen_49:20.) The name “Asher” signifies the happy, or making happy. He was destined to enjoy great temporal prosperity. His lot was to be a rich one, yielding him not only necessaries, but dainties, even royal dainties. Material culture, all that ministers to the refinements of enjoyment and pleasure,—these were to be his good things.
6. Eloquence. Naphtali is compared to “an hind let loose.” (Gen_49:21.) His tribe was to be distinguished by vivacity, timidity, and softness of manners. Yet he was to be renowned for that wonderful gift of eloquence which would invest him with a sovereignty over the minds and hearts of men. This tribe was famous for eloquence both in prose and poetry. Naphtali was to utter words of beauty. Witness the poetic effusion of Barak—the war-song of the Naphtalite hero and Israel’s deliverer. (Judges 5) Most of our Lord’s Apostles who preached the Gospel throughout the world with such power and eloquence were from this tribe.
7. The warlike character. “Benjamin shall ravin as a wolf.” (Gen_49:27.) The incessant and victorious capture of booty, military ardour,—these were his characteristics. Yet withal generous, and full of self-sacrifice for the sake of others. He is ready to divide at night that spoil which in the morning he had won with such daring and risk. Consider these blessings:—
II. In their unity. Each tribe has its own special characteristic, its own special gifts and powers. All these constitute one grand unity. Such is the order of nature—unity in variety. This diversity in the distribution of gifts and endowments contributes to human happiness, and to human prosperity. The conquests of humble industry may not be brilliant, but they are useful. The king himself is served by the field. The delicate, the eloquent, the refined, the warlike hero—these could not subsist without the aid of the laborious and the resolute. And the hard toils of men may be relieved and elevated by the gentle influences of the arts and refinements of life. As it is in the several departments of nature, so in human society we give and take; and thus contribute to the unity of God’s grand purpose in the march of history.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_49:13-21. The twelve loaves of shewbread remained for ever before the Lord on the altar, proclaiming their separateness, their characteristic differences, and their unity in working out one great purpose; one in God by difference. By differences between man and man, church and church, nation and nation, the true organic unity is attained and kept.—(Robertson.)
Gen_49:18. Jacob’s spiritual character, as tested by his ejaculation. A religious ejaculation from the dying patriarch breathless and exhausted with speech. Our exact character is tested by our spontaneous thoughts. Watch how the mind turns when pressure and coercion are taken off, and you know of what kind it is. Thus sudden events, sudden pangs, accidents, etc., determine for us the state of our souls, and show us the high-water mark of our spiritual attainment. From one man they wring a curse; from another, a slang expression; from a third, a natural prayer. Judge yourselves by this test. It would be dangerous to judge others always. But take it as a fair test of Jacob’s state.—(Robertson).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Blessing upon Zebulun, Issachar, and Dan
The Blessing upon Zebulun, Issachar, and Dan
v. 13. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon. The country later inhabited by the tribe of Zebulun fronted on two seas, on the Sea of Galilee in the east and on the Mediterranean in the west. Its northwestern boundary was to extend to Phenicia. Although the actual physical boundaries of Zebulun afterward did not include all this country, its influence extended to both seas and to Zidon by means of its commerce.
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v. 14. Issachar is a strong ass, literally, an ass of bone, one with a very strong bony frame, couching down between two burdens;
v. 15. and he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute, he willingly bowed down under a heavy load and served with hard labor. The territory of Issachar was in the fruitful plain of Jezreel, a fact which imposed upon the people the double burden of agriculture and pasturage, a hard, but beautiful service.
v. 16. Dan shall judge his people, as one of the tribes of Israel. Although the son of a handmaid, he still shall have a full inheritance with the other sons, and, moreover, an amount of independence, which occasionally gave him the leadership, as in the days of Samson, and which caused a part of the tribe to migrate to the extreme northern boundary of Canaan and there to establish themselves.
v. 17. Dan shall be a serpent by the way, an adder, a dangerous viper, in the path, that biteth the horse-heels, so that his rider shall fall backward. Although this is here not spoken in a reproachful sense, yet it characterizes the Danites, especially in their expedition against the peaceful city of Laish, Judges 18.
v. 18. I have waited for thy salvation, O Lord. This is Jacob’s longing cry in the midst of his prophecy, for he asks not only the assistance of the Lord for his descendants in this prayer, but he also confesses that his own longing to see the Messiah, like that of Eve, had not been fulfilled, and he realizes, in view of the future as disclosed in his own inspired words, that it will be some time before the Messiah would come to His people. Not for the salvation of Samson, but for that of the Messiah, who should save His people from their sins, his soul was longing.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Zebulun will live
Zebulun will live
This refers to the descendants of Zebulun. AT: "The descendants of Zebulun will live" (See: Metonymy)
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He will be a harbor
Here "He" stands for sea towns that the people of Zebulun will inhabit or build. These cities will provide shelter for ships. (See: Metonymy)
harbor
a part of the sea that is next to land and is a safe place for ships
translationWords
Zebulun
Sidon
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 49:13 The oracle said Zebulun would dwell by the…
49:13 The oracle said Zebulun would dwell by the sea and be a safe harbor, but in the actual settlement they spread inland (see Josh 19:10-16). The oracle did not give specific borders for the tribes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.