Deuteronomy 33:18-19

Ver. 18, 19. And of Zebulun he said— Hitherto some probable reason might be assigned for the order in which the six tribes last mentioned were placed; but now we seem quite in the dark in that which respects the six following ones. None of the commentators that I have seen have attempted a solution of this point: but may it not be supposed, that Moses had regard to the future situation of the twelve tribes in the Land of Promise; and that he here speaks of them in their chorographical order, beginning with the south-eastern and south-western extremities, and thence proceeding onwards on both sides of the Jordan, till he arrives at the northern points? The six foregoing tribes are placed in this order; and though other causes have been assigned for that circumstance, yet it makes this supposition probable. The situation indeed of Zebulun, whom we are now to consider, is an exception; for Issachar should have come before, here, as well as in Jacob's prophesy: but as this is the only exception to the order observed in both places, it may weaken, but does not destroy, the general rule. After having left there two brethren, we cross the Jordan, and come next to the country of Gad; and from thence having travelled through the land of Bashan, we arrive at last on the frontiers of Dan, who is fixed between Naphtali and Asher, having one on the right hand, and the other on the left.

I. Zebulun and Issachar are here joined together. They were uterine brothers; but the disposition of their respective posterity was to be very different. These, it is here intimated, would delight in agriculture, and those in commerce: by trade and manufactures the descendants of Zebulun would enrich themselves, as the others might by disposing of the produce of their farms; by which means they might be enabled to offer large burnt-offerings at the solemn festivals, an hospitably receive the people whom they invited to go up with them to Jerusalem. This is the general argument. In particular, it is said of Zebulun, rejoice in thy goings out; i.e. in voyages with respect to trade. See Genesis 49:13. Of Issachar, rejoice in thy tents; by which is meant their remaining in their own country, and applying themselves to husbandry. The prophesy points out two remarkable circumstances further; namely, that this people should go up to sacrifice at Jerusalem; They shall call the people unto the mountain: and that they should enjoy great advantages from their maritime situation; they shall suck of the abundance of the seas, &c. The two tribes are hitherto spoken of in the prophesy conjointly; but what remains is to be restricted to the tribe of Zebulun only; and in the Samaritan text, and five manuscripts, the next verb is in the singular number. The advantages which the tribe of Zebulun were to receive from their maritime situation are these: they were to suck of the abundance or overflowing of the seas; by which may be signified in general, that they should grow rich by traffic: or it may have a particular reference to the murex, celebrated in dying purple, and which was taken on the coast of Tyre, bordering on Zebulun. Besides this, they were to suck of the hidden treasures of the sand; by which some understand the art of making glass from sand. Jonathan paraphrases the words thus: "They shall dwell near the Great Sea, and feast on the tunny fish, and catch the chalson, [or murex,] with whose blood they will dye of a purple colour the threads of their clothes; and from the sand they will make looking-glasses, and other utensils of glass." Durell. The reader will find an account of these glassy sands in Strabo, lib. 17: p. 251. Plin. Nat. Hist. lib. 36: cap. 26. Tacit. Hist. lib. 5: cap. 11. However, treasures hid in the sand may import, I think more naturally, the same as sucking the abundance of the seas; i.e. enriching themselves by naval commerce. See Shaw's Travels, p. 174.

II. Houbigant, upon this prophesy, remarks, that Moses preserves the same order with Jacob; naming the youngest first; and for the same reason. The youngest was to rejoice in his going out, or departure; but the elder in his tents; i.e. the Jews, who were the elder, were not to leave their tents when becoming Christians, because Christ came to fulfil the law, not to dissolve it; but the church of the Gentiles, the younger, could not rejoice, unless she forsook her tents, rejecting the worship of false gods, and turning herself to the true religion; in which religion both of them call to the mountain, and offer the sacrifices of righteousness. That the legal sacrifices are not meant, appears hence, that it was not the office of the tribes of Zebulun and Issachar to call men to the mountain of Jerusalem to offer sacrifices; much less עמים ammim, the people, which word is never applied to the Jewish nation alone; so that it is plain this mountain can mean no other than the Christian Church.