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Commentary on Deuteronomy 33 verses 18–21
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.
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SUMMARY
Deuteronomy 33:18 presents Moses' prophetic blessing upon the tribes of Zebulun and Issachar, delivered as part of his final testament to Israel before his death. This verse highlights two distinct yet complementary expressions of divine favor and human endeavor: Zebulun's prosperity in "going out," signifying external ventures like trade, maritime activity, or even military engagement, and Issachar's blessing "in thy tents," representing a settled, agricultural, or internal focus. Moses' words emphasize that joy and flourishing are found in faithfully embracing diverse God-given callings, each contributing uniquely to the well-being and strength of the nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 33:18 employs several effective literary devices to convey its profound message. The most prominent is Juxtaposition, where the contrasting phrases "going out" (for Zebulun) and "in thy tents" (for Issachar) are placed side-by-side. This highlights the distinct but equally valuable callings of the two tribes, emphasizing that both active engagement with the world and a settled, internal focus are blessed by God. This juxtaposition is further reinforced by Parallelism, as the structure of the blessing for each tribe mirrors the other, creating a balanced and memorable pronouncement that underscores their complementary nature. The phrases also function as Metonymy or Symbolism, where "going out" stands for all outward-facing activities, commerce, and ventures, and "tents" symbolizes a settled, domestic, agricultural, or contemplative way of life. These symbolic representations encapsulate the essence of each tribe's anticipated contribution and sphere of joy, demonstrating God's blessing on diverse expressions of faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly teaches that God's design for His people includes a rich diversity of callings and contributions, each equally valued and blessed. It challenges the notion that one type of work or lifestyle is inherently superior to another, affirming that true joy and prosperity stem from faithfully embracing one's unique, God-given sphere of influence. Whether one's calling involves active engagement with the world ("going out") or a more settled, foundational role within the community ("in thy tents"), both are avenues for divine favor and sources of rejoicing. This principle is foundational to understanding the body of Christ, where various members, with diverse gifts and functions, are all indispensable and contribute to the health and growth of the whole, demonstrating the beauty and wisdom of God's multifaceted design.
REFLECTION AND APPLICATION
Deuteronomy 33:18 offers a timeless principle for believers today: God delights in and blesses the diversity of vocations and lifestyles within His kingdom. It encourages us to find profound joy and contentment in our unique callings, whether we are called to "go out" into the world as missionaries, entrepreneurs, public servants, or evangelists, or to flourish "in our tents" as homemakers, teachers, intercessors, or those who cultivate strong communities and families. This verse reminds us that every faithful contribution, no matter how seemingly grand or humble, is vital to God's purposes and a source of divine favor. Our task is not to compare our path with others or to covet a different role, but to embrace our specific assignment with gratitude and to rejoice in the blessings found within it, recognizing that all roles are essential for the flourishing of the body of Christ and the advancement of God's kingdom.
Questions for Reflection
FAQ
What was the historical relationship between Zebulun and Issachar?
Answer: Zebulun and Issachar were neighboring tribes in the northern part of ancient Israel, primarily situated in the fertile Jezreel Valley region. Their territories shared a common border, leading to frequent interaction and shared experiences. Historically, they are often mentioned together, notably in the Song of Deborah (Judges 5:15-18), where they are praised for their courage and unity in battle against Sisera, demonstrating a strong alliance and shared commitment to Israel's defense. This close proximity and shared history underscore the complementary nature of Moses' blessing upon them, highlighting how their distinct contributions could work together for the good of the whole nation.
Does "in thy tents" imply a less active or less important role compared to "going out"?
Answer: Absolutely not. The phrase "in thy tents" for Issachar signifies a settled, agricultural, or domestic life, which was the foundational backbone of ancient Israelite society. While "going out" for Zebulun suggests external ventures like trade or military engagement, both roles are presented as equally vital and equally blessed with the capacity for "rejoicing." The passage emphasizes the diversity of callings, not a hierarchy of importance. God's blessing extends to all faithful endeavors, whether they involve outward movement or internal stability, highlighting that both are necessary for a thriving community and contribute uniquely to God's purposes.
How does this blessing compare to Jacob's earlier blessing for Zebulun and Issachar in Genesis 49?
Answer: Moses' blessing in Deuteronomy 33:18 complements and expands upon Jacob's earlier prophecies in Genesis 49. Jacob's blessing for Zebulun in Genesis 49:13 foretold their dwelling by the sea and becoming a haven for ships, which aligns perfectly with Moses' "going out" and its implication of maritime activity and trade. For Issachar, Jacob described them as "a strong ass couching down between two burdens" in Genesis 49:14-15, suggesting a willingness to toil and accept their agricultural lot. Moses' blessing, however, adds a crucial dimension: it emphasizes the joy and blessing to be found within these pre-ordained roles. Moses focuses on the prosperity and rejoicing in their distinct contributions, rather than merely describing their character or future circumstances, highlighting God's favor upon both active and settled lives.
CHRIST-CENTERED FULFILLMENT
The diverse blessings upon Zebulun and Issachar, highlighting joy in both "going out" and "in thy tents," find their ultimate fulfillment and deepest meaning in Jesus Christ and His body, the Church. Jesus Himself perfectly embodies both aspects: He "went out" from the Father to accomplish our salvation, entering human history as the Lamb of God who takes away the sin of the world, engaging in a public ministry of teaching, healing, and evangelism, ultimately completing His mission on the cross (Philippians 2:5-8). Yet, He also provides the ultimate "tent" or dwelling place for His people, promising to prepare a place for us in His Father's house (John 14:2-3), offering spiritual rest and a permanent home in Him (Matthew 11:28-30). In the Church, Christ's body, this principle of diverse yet complementary roles is fully realized. Just as Zebulun and Issachar contributed uniquely to Israel, believers are gifted by the Holy Spirit for various functions—some called to "go out" as missionaries, evangelists, or those serving in the public square, while others are called to serve "in their tents" through teaching, intercession, nurturing families, or building strong local communities (Ephesians 4:11-13). In Christ, all these diverse callings are unified, valued, and empowered, leading to true joy and the flourishing of God's kingdom, for our ultimate rejoicing is always "in the Lord" (Philippians 4:4).