Deuteronomy 33:18

Here we have, I. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold,

1. That they should both have a comfortable settlement and employment, Deu 33:18. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Jdg 5:18), or rather to sea, for Zebulun was a haven of ships, Gen 49:13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen 49:14, Gen 49:15. Observe here, (1.) That the providence of God, as it variously appoints the bounds of men's habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men's inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? Co1 12:17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar's tents. Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun's pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of God, Ecc 5:19.

2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (Deu 33:19): They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God: -

(1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun (Mat 4:14, Mat 4:15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord's house, Isa 2:2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Psa 122:1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David's time, That they had understanding of the times to know what Israel ought to do, Ch1 12:32. And the character which follows (v. 33) of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God's ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.

(2.) They shall not only invite others to the service of God, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zac 8:21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, Co1 16:2. [1.] It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa 60:5), The abundance of the sea shall be converted unto thee, and (Deu 33:16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic 4:13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa 23:18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportionable.

II. The blessing of the tribe of Gad comes next, Deu 33:20, Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,

1. He foretels what this tribe would be, Deu 33:20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, Ch1 5:19, Ch1 5:20, Ch1 5:22. Note, God is to have the glory of all our enlargements. (2.) That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David's time there were Gadites whose faces were as the faces of lions, Ch1 12:8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.

2. He commends this tribe for what they had done and were now doing, Deu 33:21. (1.) They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num 32:2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Psa 49:18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos 1:12, Jos 1:16. This was what they undertook to do when they had their lot assigned them, Num 32:27. This they did, Jos 4:12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Jos 22:7. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Deu 33:18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.

Ver. 18. In thy going out.] To trade and traffic by sea. {Gen 49:13} Peterent coelum navibus Belgoe, si navibus peti posset, saith one. The lowcountry men are said to grow rich by war; it is sure they do by trade at sea.

And, Issachar, in thy tents,] i.e., In thy quiet life and country employments.

“ O fortunatos nimium, &c.

Regain aequabat opes animis, seraque reversus

Nocta domum, dapibus mensas onerabit inemptis. ” - Virg.

saith the poet, of a well contented countryman.

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.

Deu_33:18-19

Rejoice, Zebulun, in thy going out.

The blessing of Zebulun and Issachar considered

I. The different circumstances and occupations in which men are placed. It is owing to Gods directing the inclinations of men that some are fond of the country and some of the town; that some love the noise and bustle of cities and seaports, the fatigue and hazard of navigation and travelling; while others prefer the retiredness and silence of the country. Some choose to dwell with Zebulun at the haven for ships; others with Issachar in the tents of the country, among the bleatings of the flocks. Nor is this different choice entirely owing to education and habit, since it is frequently seen that young people choose a different occupation from their fathers; and some are uneasy till they have changed that to which they were brought up. This diversity of inclination is by appointment and influence of God, the supreme sovereign of every community. Further, His hand is to be owned and adored in giving men ability and skill to pursue their several occupations, in giving them the use of their limbs and senses, health of body, and capacities of mind.

II. The duties incumbent upon men, however different their occupations be.

1. To be content and cheerful with their lot and calling. Every calling hath its conveniences and inconveniences. A dislike to the business to which a man hath been brought up generally ariseth from pride, ignorance, or an inordinate love of wealth or ease; and if the discontented person were to have his wish, and change with the person he envies, in all probability he would repent it speedily, and wish he had continued as he was. But prudence, diligence, and good economy will gradually lessen the difficulties of any employment, and piety and humility reconcile the mind to them. We are to guard against that excessive application, hurry, and fatigue, on the one hand, which men of ambitious and covetous spirits impose upon themselves, so that they can have no real pleasure in the enjoyment of life. On the other hand, we are to guard against a trifling, indolent, extravagant disposition, by which men first lose their trade, and then complain of the deadness or unprofitableness of it.

2. To make religion their chief business and greatest concern. Those who pretend that they cannot find time for religion can find time for pleasure, and spend more in unnecessary sleep, idle chat with their neighbours, or other amusements than would be necessary for the acts of religious worship, secret and social. Where a persons disposition is serious and spiritual, and when his great aim is to please God and save his soul, there will be no difficulty at all to find time for religion.

3. To endeavour to promote religion in others. Thus it is said in the text, They, that is both Zebulun and Issachar, shall call the people to the mountain; to the house of God, which Moses foresaw, by a spirit of prophecy, would be built upon a mountain. The tribes spoken of in the text, though their employments were so different, were to unite in promoting the interests of religion. Thus, though Christ hath appointed pastors and teachers in His Church, yet it is the duty of every one of His disciples to do good to all men as they have opportunity, to seek the things of Jesus Christ, and to exhort one another daily. Let merchants and tradesmen, then, improve their commerce to spread the knowledge of God and religion, and to promote piety, justice, and charity. Let farmers improve their business and connections with others to the same good purpose. Let those of you whose labours God hath prospered honour the Lord with your substance, and cheerfully concur in any good design for promoting the happiness of all around you, supplying the needy, and relieving the afflicted; and thus, according to that expression of the prophet, consecrate your gain unto the Lord and your substance unto the Lord of the whole earth (Mic_4:13). But the great thing you are to be solicitous about is to promote the salvation of one anothers souls. (Job Orton, D. D.)

Joy in going out

The blessings of the tribes are ours, for we are the true Israel who worship God in the spirit, and have no confidence in the flesh. Zebulun is to rejoice because Jehovah will bless his going out; we also see a promise for ourselves lying latent in this benediction. When we go out we will look out for occasions of joy. We go out to travel, and the providence of God is our convoy. We go out to emigrate, and the Lord is with us both on land and sea. We go out as missionaries, and Jesus saith, Lo, I am with you unto the end of the world. We go out day by day to our labour, and we may do so with pleasure, for God will be with us from morn till eve. A fear sometimes creeps over us when starting, for we know not what we may meet with; but this blessing may serve us right well as a word of good cheer. As we pack up for moving, let us put this verse into our travelling trunk; let us drop it into our hearts, and keep it there; yea, let us lay it on our tongue to make us sing. Let us weigh anchor with a song, and jump into the carriage with a psalm. Let us belong to the rejoicing tribe, and in our every movement praise the Lord with joyful hearts. (C. H. Spurgeon.)

Zebulun and Issachar

Two tribes are joined together in this common blessing and prediction; and there was a long-established reason for close community of interest between them. Their ancestors were sons of the same mother, Leah, and were born, in close succession of time, under circumstances which made it almost inevitable that, as they grew up, they should form a little group by themselves. Yet the two brothers were far from being alike. Both in character and in personal appearance they presented contrasts that were strongly marked. The Rabbinical traditions on these points simply confirm the hints which we gather from Scripture, and which lead us to picture Issachar as a large made, heavy, and sluggish man, not over bright in intellect, but honest, good-natured, and full of plodding industry; whilst Zebulun is distinctly mentioned as one of the five men of activity whom Joseph selected from among his brethren and brought before Pharaoh, to give the best possible idea of their intelligence and cleverness. Issachar was the elder, yet Zebulun is almost invariably named before him: a clear sign that the younger had taken precedence of the elder by virtue of his natural superiority in energy. The characters of Zebulun and of Issachar seem in many respects to have been complementary, and, with the wisdom which springs from true affection, they seem to have made all their possessions and resources complementary also, holding their lots in Canaan as a sort of partnership estate, by which each should be benefited alike. Zebulun gave himself mainly to the exciting tasks for which his adventurous nature fitted him, and sought to win the harvests of that capricious field, the broad salt sea. Issachar, more stolid by his tastes, held contentedly by the tamer toils of one who tills the bosom of mother earth; but both brothers rejoiced in common over the gains of each, and each grew richer because his labour and his chosen employment nourished the others store. This idea is concealed in the parallelism of Deu_33:18, which, in its poetic way, describes the united life of the two linked tribes in the mutually helpful aspects of work and rest; and, lest any superficial reader should imagine that one tribe was to monopolise active toils and the other the comforts procured thereby, the next verse significantly mingles both sides of the common picture, saying, they, i.e. both of them and all of them, without distinction of private property or of original right to the gains--they shall stink of the abundance of the seas, and of treasures hidden in the sand. Thus also it ought to be with Christian brethren in their handling of the diverse opportunities and gifts which God may have severally bestowed. True Christian count it a holy duty to combine their talents; and when gain accrues from their united efforts they rejoice together, and no one member grudges another his praise or his honour in the result, even though he himself has no share therein. (T. G. Rooke, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 33:18. Rejoice, Zebulun — Thou shalt prosper, and have cause of rejoicing. In thy going out — 1st, To war, as this phrase is often used. 2d, To sea, in the way of traffic, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents — Thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

33:18 Zebulun and Issachar (NLT adds and Issachar for clarity) were the sixth and fifth sons of Jacob by Leah (Gen 30:18, 20). • in their travels . . . in their tents: This figure of speech (a merism) encompasses life in all its fullness for both tribes, from activity (travels) to inactivity (tents).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

In thy prosperous voyages upon the Sea, Gen. 49:13.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Rejoice, Zebulun, in thy going out--on commercial enterprises and voyages by sea.

and, Issachar in thy tents--preferring to reside in their maritime towns.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Rejoice, Zebulun, in thy going out] That is, Thou shalt be very prosperous in thy coasting voyages; for this tribe's situation was favourable for traffic, having many sea-ports. See Clarke on Ge 49:13.

And, Issachar, in thy tents.] That is, as Zebulun should be prosperous in his shipping and traffic, so should Issachar be in his tents - his agriculture and pasturage.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) Zebulun . . . and Issachar were united with Judah, in the leading division of Israel in the wilderness. The warlike character of the first of these two, and the more peaceful wisdom of the second, are illustrated by Jdg_5:18 and 1Ch_12:32-33. (Comp Jacob’s blessing of Issachar in Gen_49:14-15.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. hire of a harlot] Both of the consecrated and common prostitute, cp. Hos_9:1, Mic_1:7, Isa_23:17 f., Eze_16:34. Mövers (op. cit.) shows that in Phoenicia this hire was brought to the temple.

wages of a dog] Heb. meḥîr, wage, Mic_3:11, elsewhere price or payment, e.g. 2Sa_24:24, 1Ki_10:28. Dog, keleb; the official name of the ḳadesh; cp. Phoen. inscription from Larnaca in CIS. i. 97, Rev_22:15 and the Greek κύναιδος; in Ass. possibly also a general name for priests (above, p. 23, n. 1). See further W. R. Smith, Rel. Sem. 274.

house of Jehovah thy God] In Deut. only here, but cp. E, Exo_23:19, J, Exo_34:26, Jos_6:24, Jdg_19:18, and frequently in Kings.

abomination] See on Deu_7:25.

19, 20 (20, 21). Of Interest; forbidden on loans to fellow-Israelites, but allowed on loans to foreigners.—In the Sg. address, with brother (not neighbour) and other of D’s phrases; Deu_33:19 is parallel to E, Exo_22:25 (24) and H, Lev_25:35-37, which forbid taking interest from poor Israelites. In these cases it is clear that we have to do with charitable, not commercial, loans, on the latter of which in later days interest was expected (Mat_25:27). Deu_33:20 on loans to foreigners deals with commercial loans, see Driver’s note on Exo_22:25. It is peculiar to D; there is no reason for regarding it (with Steuern.) as secondary. It is the proof, with several others, of the extension of Israel’s foreign trade by the time of D. See above on Deu_15:6 and § 54 of the present writer’s art. ‘Trade, etc.,’ in E.B.

Similarly among other Semites. Where poverty prevails and loans are for its relief and there is little trade, no interest is exacted, as among the Arabs (Doughty, Ar. Des. i. 318). In early Babylonian history ‘advances of all sorts were freely made both with and without interest,’ and ‘most of the loans were evidently contracted to meet temporary embarrassment’ (Johns, Bab. and Ass. Laws, etc., 250 f.). But a very complicated system including advances of money and kind by private persons, the temple treasuries and the king’s (cp. Mat_25:14 ff., Luk_19:12 ff.) with various rates of interest and regulations, gradually developed in Babylonia (op. cit. ch. xxiii.), and we find a number of prescriptions already in the Code of Ḫammurabi (§§ 48–52, 100–107).

18 And of Zebulun he said:

Rejoice, Zebulún, in thine outgoing,

And in thy tents, Issachár!

19 Peoples they call to the mountain (?),

There slay they the sacrifices due.

For the affluence of seas do they suck

And the hidden hoards of the sand.

The territory of Zebulun in Jos_19:10-16 runs seaward or westward, but apparently without reaching the sea. But in Gen_49:13 the tribe dwells on the sea-beach, a beach for ships, with his border by Sidon (Tyre is nearer, but at the date of the poem Sidon must have been suzerain of the Phoenician confederacy) therefore favourably placed for commerce. Similarly here. Issachar, Jos_19:17-23, lay further inland, on Esdraelon under Tabor and Gilboa and down towards Jordan; described in Gen_49:14 f. as a big-boned ass content to lie between the sheepfolds (or panniers?), the servant of others. Here he is congratulated, not scorned, because of his home-keeping habits, a contrast to Zebulun’s. It is remarkable that nothing is said of the heroism of these tribes, as celebrated by Deborah, Jdg_5:15; Jdg_5:18, cp. Jdg_4:6; Jdg_4:10. On Gen_49:13-15 Skinner remarks that that ‘lends colour to the view that this part of the poem is of older date than the Song of Deborah.’ This is by no means conclusive.

18. going out] Either the tribe’s outlet seaward, Gen_49:13; or more probably their (foreign) trade; on the Heb. vb as = doing business see above, Deu_13:13 (14), Deu_28:6.

Issachar, in thy tents] According to Jos_19:17-23 Issachar had a number of towns, some important, but all (either by name or situation) agricultural with very fertile suburbs on the Plain. Tents, then, is used either poetically for homes (cp. to thy tents O Israel!) or refers to the custom (seen to-day among the townsfolk of Moab) of resorting to tents in summer for the herding of flocks or the tillage of fields at a distance from the towns. Such was the scope of their energies. LXX his tents.

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.

They shall call the people unto the mountain,.... To the mountain of the house of the sanctuary, as all the three Targums; to the temple built on a mountain, which Moses by a spirit of prophecy foresaw would be, to which the tribes of Zebulun and Issachar would not only come up themselves, though at the more distant parts of the land; but call and urge others, both Israelites and Gentiles, to do the same, partly by their example, and partly by persuasions and arguments; not the tribes of Israel that lay nearest them only, but the Heathens, the Tyrians and Sidonians, on whom they bordered, and the Gentiles in Galilee of the Gentiles, which were neighbours to them; a like instance see in Isa 2:2; and perhaps this may have respect to the times of Christ and his apostles, and to their being in those parts where the Gospel was preached, and many people were called, Mat 4:13,

there they shall offer sacrifices of righteousness; or true sacrifices, as the Targums of Jonathan and Jerusalem, in opposition to illegitimate ones, which were not according to the law, that had blemishes and defects in them, and to such as were gotten by robbery, or in an unlawful way; and may signify all righteous actions and good works done in faith, and from right principles, though not to be depended upon for a justifying righteousness before God; and all spiritual sacrifices, especially the sacrifices of praise for all blessings, and particularly for the righteousness of Christ; and these are to be offered in the church of God, and upon the altar, which sanctifies every gift, and from whence they come up with acceptance to God:

for they shall suck of the abundance of the sea; get a great deal of riches by trading at sea, and therefore under great obligations to offer sacrifices to the Lord, by whom they were prospered:

and of the treasure hid in the sand; as gold and silver, pearls and corals, and the like, extracted from thence; or riches buried there through shipwrecks; or it may design the great wealth and riches they got by glass made of sand, taken out of the river Belus, which washed the coast of the tribe of Zebulun, as many historians relate (z).

(z) Strabo. Geograph. l. 16. p. 521. Plin. Nat. Hist. l. 5. c. 19. Tacit. Hist. l. 5. c. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Zebulun possessed a commodious sea-shore and the fisheries of the Lake of Tiberias: and was therefore to thrive by commerce, and to rejoice in his “going out,” i. e., in his mercantile enterprises. Issachar possessed a fertile inland district, and would therefore dwell at home and prosper in agriculture. Both tribes distinguished themselves in the contest with Jabin (compare Jdg 5:14-15, Jdg 5:18): and of Zebulun it is particularly noted that it produced the officers and tacticians who led and marshalled the host which vanquished Sisera (see Jdg 5:14, and compare 1Ch 12:33).

Deu 33:19

Unto the mountain - Compare Exo 15:17.

Sacrifices of righteousness - Sacrifices offered in a righteous spirit, and therefore well pleasing to God (compare Psa 4:5; Psa 51:19).

Treasures hid in the sand - The riches of the seas in general. However, it is noteworthy that the sand of these coasts was especially valuable in the manufacture of glass; and glass was a precious thing in ancient times (compare Job 28:17). The murex from which the highly-prized purple dye was extracted, was also found here. A typical reference to the conversion of the Gentiles is strongly suggested by Isa 60:5-6, Isa 60:16; Isa 66:11-12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Out to sea. (Calmet) --- The territory of Zabulon had the Mediterranean sea on the west, and the lake of Tiberias, into which the Jordan flowed, on the east. (Haydock) --- By the advantages of their situation, and by the example of the Tyrians, the people were induced to engage in commerce, and to study the art of navigation. --- Tabernacles. Issachar preferred staying at home to cultivate his rich soil, Genesis xlix. 13. (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).

Thou shalt prosper; and have cause of rejoicing.

In thy going out; either,

1. To war, as this phrase is oft used, as Gen 14:17, which was in part verified, Jdg 5:18. Or,

2. To sea, in way of traffic, because their portion lay near the sea. Or both may be joined; and in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. See Gen 49:14,15.

Issachar is here joined with

Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together.

In thy tents, i.e. thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions, disliking the troubles of war and of merchandise. So the phrase is used Gen 25:27; Jos 22:4; Jdg 5:24; 7:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18, 19. Zebulun… Issachar — Moses unites these two tribes.

Rejoice, Zebulun, in thy going out — This is taken to be an allusion to the commercial pursuits of the tribe.

Issachar, in thy tents — A reference to a nomadic life.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 18, 19. Zebulun and Issachar, the two last sons of Leah, are taken together by Moses; and Zebulun, though the younger son, is placed first, in accordance with Gen_49:13. Success in enterprise, and felicity at home, are assured to both. "Although "going out" (enterprise, labor) is attributed to Zebulun, and "remaining in tents" (the comfortable enjoyment of life) to Issachar, in accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetic parallelism of the clauses, and the whole is to be understood as applying to both in the sense suggested by Graf, "Rejoice, Zebulun and Issachar, in your labor and your rest (Keil). They shall call the people unto the mountain; rather, they shall call nations to the mountain, i.e. the mountain of the Lord"s inheritance, (Exo_15:17) the place of his sanctuary. Sacrifices of righteousness; i.e. sacrifices offered according to God"s Law, and in a manner and a spirit well pleasing to him. (Psa_4:6 Ps 51) They shall suck of the abundance of the seas, etc. The treasures of both sea and land should be theirs. The Targumist Jonathan Ben Uzziel explains this as referring especially to the obtaining of the rich purple dye from the shell of the oyster (murex Syrius), and the producing of mirrors and glass vases from the sand. The existence of vitreous sand on the coast of Zebulun is attested both by Strabo (lib. 16. p. 757) and Pliny ("Nat. Hist.," lib. 36. c. 286).

Vers. 18, 19. Trade and commerce subservient to evangelization.

There is room for considerable divergence of view with regard to some of the minutiae of this passage, on which the reader will consult the Exposition, and may also refer with great advantage to Keil, Jameson, and Wordsworth, on the blessing of Issachar and Zebulun. The following points, however, stand out with a fair degree of clearness:

1. Zebulun and Issachar had the territory which corresponds to the Galilee of our Lord"s time.

2. They had a fine piece of sea-beard, which would enable them to open up traffic with other nations.

3. They had also a considerable space inland, reaching to the lake of Gennesaret.

4. With this double advantage, there would be scope for the development of foreign and home trade.

5. They, having the inestimable blessings of the knowledge of God, of a pure faith, and of a holy worship, would be in a far better position religiously than any of the nations with whom they would carry on intercourse for the purposes of trade.

6. They would be made rich by the treasures of wealth brought to them from afar. "They shall suck of the abundance of the seas," etc.

7. They would make their traffic with other peoples a reason for and an opportunity of inviting them to join them in the sacrifices of righteousness (see Gesenius, sub verb. jbz,). As other nations enriched them in temporal things, they would enrich other peoples in spiritual things (see a fine suggestive note by Bishop Wordsworth, in loc.). This was fulfilled "when the apostles and evangelists of Galilee went forth to evangelize all nations in the ships of the Christian Church." The apostles, "men of Galilee," called all nations to the mountain of the Lord"s house on the day of Pentecost. A greater fulfillment awaits this passage. (see Isa_60:5, Isa_60:6, 16 66:11, 12) Hence the Holy Ghost, by the lawgiver, gives us here a great theme for homiletic teaching. The development of commerce subservient to evangelization.

I The Church of God is here prospectively regarded as upon a mountain". (ver. 19; see this figure carried out in Isa_2:2; Mic_4:1)

II From this mountain an invitation to the nations is to be sent forth; ver. 19, "They shall call," etc.. (cf. Isa_2:3; Mic_4:2; Zec_8:20-23; Isa_55:5)

III There will be such national intercommunication as shall help to forward these world-wide invitations. (Isa_60:3, Isa_60:4; Dan_12:4; Act_2:5-11)

IV The time will come when the Church of God shall be enriched by the glad inflowing of a people"s wealth; ver. 19, "For they shall suck," etc.. (cf. Isa_60:9, et seq.; Mic_4:13)

V The nations at large shall then "offer sacrifices of righteousness". (ver. 19; cf. Mal_1:11; Rom_15:16; Heb_13:15, 16 1Pe_2:5)

Learn

1. With what interest may believers contemplate the commercial progress of the age, and the increased facility of communication between people and people! Man is seeking to bring about all this, to serve himself. God overrules all for the higher purposes of his race, and governs the world in the interests of the Church.

2. How great a shame is it when men from Christian lands, in carrying on traffic with other nations, make such traffic a means of propagating corruption, lust, and crime!

3. Commerce may be "holiness unto the Lord," and will never reach its true splendor till such is the case. (Zec_14:20) Its stainless purity is of infinitely more moment than its extent or amount.

Vers. 18, 19. Zebulun and Issachar.

I TWO FORMS OF THE BLESSING OF THE ALMIGHTY.

1. Commerce.

2. Agriculture (ver. 18).

Note:

1. Some are fitted for one kind of life, some for another. Varieties of disposition and talent. Variety of situation, giving scope for innate gifts. Divine providence, as here in allotment of the tribes, fits the one to the other.

2. God"s blessing is needed in one kind of life as well as in another. Neither in commerce nor in agriculture can that blessing be dispensed with. It may rest on us in both, both being legitimate lines of human activity. It is in both equally efficacious.

3. Prosperity flowing to us from Gods blessing is a just cause for rejoicing. Unblessed prosperity is not to be rejoiced in, but prosperity with God"s blessing attending it is riches indeed.

II WEALTH DERIVED FROM GOD"S BLESSING IS TO BE SANCTIFIED TO HIS GLORY. (Ver. 19.)

1. The nations are to be invited to share the blessing. Note here: Commercial nations have peculiar opportunities for being missionary nations. Cosmopolitan in spirit. Come in contact with many nationalities. Usually possess the means. The preaching of Christ was largely in the region of Zebulun and Issachar, ourselves, and duty of consecrating wealth to missionary enterprise.

1. Sacrifices of righteousness are to be offered in:

1. recognition of God"s gift;

2. dedication of wealth to God"s service;

3. personal surrender of the offerer to God. J.O.

Vers. 18, 19Combined work and worship.

Some tie of affinity bound these two tribes in peculiar intimacy. We cannot find this cementing link in the fact that their landslay in close contiguity; this fact was not unique. Other tribes bordered on their coasts, with whom no such intimate alliance prevailed. Neither were their secular occupations alike. It was an affinity springing out of congenial character. The same tastes and purposes and aims were dominant in both. To their honor, it is handed down to distant posterity that they were zealous for the worship of God.

I SECULAR PURSUITS SHOULD BE FOLLOWED IN A SPIRIT OF GLADNESS. The man of God leaves it as a charge upon these tribes to rejoice in their several avocations. The earthly callings of Zebulun and Issachar seem to have been quite distinct the one from the other. Zebulun"s territory abutted on the sea-coast, and enjoyed the advantage of a small harbor under shelter of Mount Carmel. Hence the people had access to the sea; they had a fishery; they possessed opportunities for commerce. Though they had no maritime tastes (like the Phoenicians), yet the ships of other nations would visit their coast, and the merchandise of distant lands would find their way thither. "They shall suck of the abundance of the seas." Issachar was an agricultural tribe. The people dwelt in tents, and their possessions consisted in flocks and herds. But whatever their occupation, it ought to be an occasion for joy. It gave scope to the pleasant exercise of their powers. It furnished them with the means of family subsistence. It was a fine field for the discipline of their virtues, for the exercise of brotherly help and mutual kindness. It enabled them to trace in their daily walk the footsteps of Jehovah, and provided material for daily praise. Whatever our work be, it should be fulfilled with gladness. Happy is the man who sings at his work.

II SECULAR PURSUITS ARE NOT INCOMPATIBLE WITH DIVINE WORSHIP. "They shall call the people unto the mountain." Although their abodes were far away among the northern hills, they did not hold themselves free to abstain from public ordinances of worship. Yea, not only did they stir themselves up to this delightful duty, but they summoned the surrounding tribes also to keep the sacred festivals. In the absence of modern reminders of the scions in the absence of almanacs and clocks these twin tribes noted the revolutions of sun and moon, became thetimekeepers of the nation, and called the tribes to prayer and sacrifice. Probably their secular duties as fishermen and as shepherds furnished the opportunities for observing the phases of the moon. New moon or full was the signal in the heavens for the recurrence of the special festivals; then the silver trumpets would ring out the summons from hill to hill, and from hamlet to hamlet. If there be the disposition to worship God, facilities will be found or made.

III SECULAR PURSUITS FURNISH THE MEANS FOR ACCEPTABLE SACRIFICE. "They shall offer sacrifices of righteousness." Secular pursuits will never satisfy all the yearnings of the human heart. There is a hunger within which no material banquet can relieve. There is a thirst of soul which can be slaked only by the water of eternal life. To gratify all the cravings of the mind we must come to God. But he will be approached by means of sacrifice. This furnishes a test of our sincerity. This awakens a sense of our deepest need. This provides a channel for our highest joy. Whatever form our sacrifices may take whether corn, or oil, or fruit whether lambs or doves whether contrition, praise, or gratitude it must be a sacrifice of righteousness, or it cannot be accepted. As the act of devout obedience to Divine command, or as the outgoing of desire after holiness, or as the expression of righteous obligation, it will find acceptance on God"s altar.

IV SECULAR SUCCESS IS PROMOTED BY GENEROUS CONSECRATION OF SUBSTANCE TO GOD. "Them that honor me I will honor." God is the most generous of Masters, but he hates empty pretensions of loyalty. He will not accept words where deeds are possible. The honor is conferred, not on the God who receives, but on the mar, whose gift finds acceptance. "It is more blessed to give than to receive," is a lesson not easily learnt an experience not common enough. This is not a firstfruit, but one of the latest fruits of Christian living. Yet without the favoring smile of Jehovah no secular pursuit can succeed. Men often sow a bushel and reap a peck. But when God is on our side, our seed multiplies a hundredfold: "a little one becomes a thousand;" "godliness is profitable unto all things." The only real insurance for successful enterprise is the benediction of God. The treasures remain in the land (ver. 19) until God teaches us how to draw them forth. The eye of faith is clearer-sighted than the eye of expediency. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rejoice - Thou shalt prosper and have cause of rejoicing. In thy going out -

1. To war, as this phrase is often used.

2. To sea, in way of traffick, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents - Thou shalt give thyself to the management of laud and cattle, living quietly in thy own possessions.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Zebulun and Issachar. - "Rejoice, Zebulun, at thy going out; and, Issachar, at thy tents. Nations will they invite to the mountain; there offer the sacrifices of righteousness: for they suck the affluence of the seas, and the hidden treasures of the sand." The tribes of the last two sons of Leah Moses unites together, and, like Jacob in Gen 49:13, places Zebulun the younger first. He first of all confirms the blessing which Jacob pronounced through simply interpreting their names as omnia, by calling upon them to rejoice in their undertakings abroad and at home. "At thy tents" corresponds to "at thy going out" (tents being used poetically for dwellings, as in Deu 16:7); like "sitting" to "going out and coming in" in Kg2 19:27; Isa 37:28; Psa 139:2; and describes in its two aspects of work and production, rest and recreation. Although "going out" (enterprise and labour) is attributed to Zebulun, and "remaining in tents" (the comfortable enjoyment of life) to Issachar, in accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetical parallelism of the clauses, and the whole is to be understood as applying to both in the sense suggested by Graf, "Rejoice, Zebulun and Issachar, in your labour and your rest." This peculiarity, which is founded in the very nature of poetical parallelism, which is to individualize the thought by distributing it into parallel members, has been entirely overlooked by all the commentators who have given a historical interpretation to each, referring the "going out" to the shipping trade and commercial pursuits of the Zebulunites, and the expression "in thy tents" either to the spending of a nomad life in tents, for the purpose of performing a subordinate part in connection with trade (Schultz), or to the quiet pursuits of agriculture and grazing (Knobel). They were to rejoice in their undertakings at home and abroad; for they would be successful. The good things of life would flow to them in rich abundance; they would not make them into mammon, however, but would invite nations to the mountain, and there offer sacrifices of righteousness. "The peoples" are nations generally, not the tribes of Israel, still less the members of their own tribes. By the "mountain," without any more precise definition, we are not to understand Tabor or Carmel any more than the mountain land of Canaan. It is rather "the mountain of the Lord's inheritance" (Exo 15:17), upon which the Lord was about to plant His people, the mountain which the Lord had chosen for His sanctuary, and in which His people were to dwell with Him, and rejoice in sacrificial meals of fellowship with Him. To this end the Lord had sanctified Moriah through the sacrifice of Isaac which He required of Abraham, though it had not been revealed to Moses that it was there that the temple, in which the name of the Lord in Israel would dwell, was afterwards to be built. There is no distinct or direct allusion to Morah or Zion, as the temple-mountain, involved in the words of Moses. It was only by later revelations and appointments on the part of God that this was to be made known. The words simply contain the Messianic thought that Zebulun and Issachar would offer rich praise-offerings and thank-offerings to the Lord, from the abundant supply of earthly good that would flow to them, upon the mountain which He would make ready as the seat of His gracious presence, and would call, i.e., invite the nations to the sacrificial meals connected with them to delight themselves with them in the rich gifts of the Lord, and worship the Lord who blessed His people thus. For the explanation of this thought, see Psa 22:28-31. Sacrifice is mentioned here as an expression of divine worship, which culminated in sacrifice; and slain-offerings are mentioned, not burnt-offerings, to set forth the worship of God under the aspect of blessedness in fellowship with the Lord. "Slain-offerings of righteousness' are not merely outwardly legal sacrifices, in conformity with the ritual of the law, but such as were offered in a right spirit, which was well-pleasing to God (as in Psa 4:6; 51:21). It follows as a matter of course, therefore, that by the abundance of the seas we are not merely to understand the profits of trade upon the Mediterranean Sea; and that we are still less to understand by the hidden treasures of the sand "the fish, the purple snails, and sponges" (Knobel), or "tunny-fish, purple shells, and glass' (Ps. Jon.); but that the words receive their best exposition from Isa 60:5-6, Isa 60:16, and Isa 66:11-12, i.e., that the thought expressed is, that the riches and treasures of both sea and land would flow to the tribes of Israel.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

General Information:

Moses continues to bless each tribe of Israel; the blessings are short poems. He speaks to the tribes of Zebulun and Issachar as if they were one man, so the word "your" and the command "rejoice" here are singular. (See: Parallelism and Forms of You)

Rejoice, Zebulun, in your going out, and you, Issachar, in your tents

The people of Zebulun were located near the Mediterranean Sea. They traveled by sea and traded with other people. The people of Issachar preferred peaceful living and working the land and raising cattle. You can make clear the understood information. (See: Assumed Knowledge and Implicit Information)

There will they offer

"It is there that they will offer"

sacrifices of righteousness

"acceptable sacrifices" or "proper sacrifices"

For they will suck the abundance of the seas, and from the sand on the seashore

Possible meanings are 1) they will trade with people across the sea or 2) they were beginning to use sand in making pottery.

For they will suck the abundance of the seas

The Hebrew word translated "suck" here refers to how a baby nurses at its mother's breast. It means the people will gain wealth from the sea like a baby gets milk from its mother. (See: Metaphor)

translationWords

Zebulun

joy

Issachar

tent

call

sacrifice

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ולזבולן אמר AND OF ZEBULUN HE SAID — These five tribes whom he blessed last, Zebulun, Gad, Dan, Naphtali and Asher, it repeats their names in order to instil them with strength and power, because they were the weakest of all the tribes. They are the very same whom Joseph took to Pharaoh, as it is said, (Genesis 47:2, cf. Rashi thereon) “And of the least of his brothers he took five men [and placed them before Pharaoh]” — because these looked weak, so that he (Pharaoh) should not appoint them his war officers (Bava Kamma 92a).

שמח זבולן בצאתך ויששכר באהליך REJOICE, ZEBULUN. IN THY GOING OUT, AND, ISSACHAR, IN THY TENTS — Zebulun and Issachar entered into a partnership: Zebulun dwelt at the harbour of ships and went out in ships to trade; he made profit and used to provide food for Issachar who sat at home and occupied themselves with the Torah. Consequently he mentioned Zebulun before Issachar (although the latter was the elder) because Issachar’s knowledge of Torah was due to Zebulun (Genesis Rabbah 99:9).

שמח זבולן בצאתך REJOICE, ZEBULUN, IN THY GOING FORTH — Be successful when thou goest out to trade,

ויששכר AND ISSACHAR, be successful when you sit in your tents (באהליך) to study the Torah — to sit in the Sanhedrin and to intercalate the years and to fix the day of New Moon, as it is said, (I Chronicles 12:33) “And of the children of Issachar, men that had understanding of the times, … the heads of them were two hundred”: as the heads of the Sanhedrin they used to busy themselves with this (Genesis Rabbah 72:5), and in accordance with their fixing of the seasons and their calculation of intercalary years,

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

REJOICE, ZEBULUN, IN THY GOING OUT — that is, when you journey in merchant-ships. He alludes to [what Jacob said of Zebulun that] he shall dwell at the shore of the sea. And you Issachar [rejoice] in thy tents, thus intimating that Issachar saw a resting-place that it was good, and his land that it was pleasant, Verse 15. in accord with Jacob’s blessing.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.