What should we learn from the tribe of Asher?

(e) Lastly, come the children of the bondmaids, but there is no longer any trace of what is servile in their condition. Their blessing is harder to interpret than what has gone before, although not always so, and that which is most obscure seems to be so from its brevity. In general, it seems to express the moral results of the relationship in which God now stands to His people. First, in Gad power and the ruler's seat, from which is maintained the righteousness of the Lord, and His judgment in the midst of Israel. The meaning of Dan's blessing is not so clear, but we may see in it power that makes itself feared round about: "thine enemies shall cringe before thee" (v. 29). Naphtali shows us the full favor of God enlarging the old limits: they possess as never before the sea — the coast of the Philistines and Phoenicians — and the south — including Edom's territory as far as the Red Sea. Obadiah witnesses to both of these (vv. 19-21). Lastly, Asher completes the blessing of Israel by declaring its preeminence over that of all else, yet not envied, but accepted by their brethren — the nations of the earth, — their feet dipped in the flowing oil which speaks the fatness of the bounteous land. The last two points are differently understood. Many for "shoes" read "bolts," which Keil interprets as "castles;" and the moderns against the ancients read "rest" instead of "strength." In these two there would be doubly expressed their abiding security: and though we may not be willing to give up what we are so familiar with, that "as thy days thy strength shall be," it is certainly not unsuited as the close of this wonderful blessing to have "as thy days shall be thy rest."

There is probably no scripture quoted more frequently than this, and certainly none more commonly used for comfort and encouragement to the feeble and aged; but the question has often been raised as to its application to the saints of this dispensation. More attention to its place and context would soon give the rightful answer. It occurs in the blessing of Asher, and it contains, therefore, for him — i.e., for the tribe — what it could not contain for us. But, like the infinite fulness of the word of God, it contains for us what it could not bestow on Asher. It runs, "Let Asher be blessed with children [i.e., Have a fruitful progeny]; let him be acceptable to his brethren [be in their favour or esteem], and let him dip his foot in oil" — a desire doubtless for his wealth in the produce of the olive. Then follows the promise at the head of these notes. Now it is precisely in this connection, between the last clause of verse 24 and verse 25, that the truth for Christians is to be found. Oil is a well-known type of the Holy Spirit. Taking it thus all is plain. Let the believer walk (dip his foot) in the power of the Holy Ghost, and then it may be said to him, "Thy shoes shall be iron and brass; and as thy days, so shall thy strength be." So understood, the promise is exceedingly beautiful. It points out that the only power for walk is the Holy Spirit, and that His strength, however our natural powers may decline, will never fail. As thy days — long or short — so shall thy strength be, if thou dost but dip thy foot in oil. E. D.

Asher, meaning "happy," appropriately concludes this interesting list. "Asher is most blessed of sons: let him be favored by his brothers, and let him dip his foot in oil" (v.24). Again, all Israel is represented in the lasting joy of which Asher speaks. "They shall obtain joy and gladness, and sorrow and sighing shall flee away" (Isa.35:10). Dipping his foot in oil speaks of the Holy Spirit (the oil) influencing his walk from this time onward.

Some, like Dan, seek prosperity in present things; others, like Asher, seek ease and safety, for "Asher sat on the sea-shore, and abode in his creeks." It is very pleasant to the natural man to rest in the attractive atmosphere of the sea-shore; and very comforting to have the sense of personal security in the creeks; but it was altogether unworthy of God's people to be caring for their own interests in the time of crisis, and in the day of battle. There was not only the responsibility to help in the time of danger, but the privilege of manifesting loyalty to Jehovah their God. Dan was like those who hid their light under the "bushel" of business, and Asher like those who hid their light under the "bed" of ease (Mark 4:21).

"Gilead abode beyond Jordan." Those days were past when Gilead, equipped for war, accompanied his brethren in their conquests of Canaan. Now, satisfied with his worldly position — shall I say, worldly religion? — outside the limits of the land strictly speaking, beyond Jordan, he is unconscious of any further need, and remains where he is. "Asher continued on the sea shore, and abode in his breaches." When it was a question of fighting, where was Asher to be found? Occupied with his own concerns, his business. He had not made the least sacrifice in these in order to take part in the Lord's battle. However, Deborah does not linger in the recital of evil. Full of joy, she delights in relating every instance of devotedness to the Lord. (v. 18) "Zebulun and Naphthali were a people that jeoparded their lives unto the death in the high places of the field."

"Gilead abode beyond Jordan." Those days were past when Gilead, equipped for war, accompanied his brethren in their conquests of Canaan. Now, satisfied with his worldly position - shall I say, worldly religion? - outside the limits of the land strictly speaking, beyond Jordan, he is unconscious of any further need, and remains where he is. "Asher continued on the sea shore, and abode in his breaches." When it was a question of fighting, where was Asher to be found? Occupied with his own concerns, his business. He had not made the least sacrifice in these in order to take part in the Lord's battle. However, Deborah does not linger in the recital of evil. Full ofjoy, she delights in relating every instance of devotedness to the Lord. (v. 18) "Zebulun and Naphthali were a people that jeoparded their lives unto the death in the high places of the field."

(4) Asher, under the number of experience, follows with a long list of cities; and here we find, for the first time, an expression which reveals at once a still lower state of things. "The Asherites," it is said, "dwelt among the Canaanites, the inhabitants of the land" — not simply, bad enough as that would be, the Canaanites among the Asherites. It is easy to understand it, inasmuch as the Phoenician sea-board was in the inheritance of Asher, and the prosperous, mercantile cities were never, even in the days of David and Solomon, brought into even modified subjection to Israel. They were then friends and allies, but not servants, although of the race of which it had been long before said, "A servant of servants shall he be unto his brethren."

When Deborah and Barak went to the war they had to lament in their song that Asher abode by the sea coast, and came not to their aid, Judges 5:17; but when subsequently the Midianites and the Amalekites invaded the land Asher responded to the call of Gideon. Judges 6:35; Judges 7:23. At the secession of the ten tribes Asher became a part of Israel, and very little more is heard of this tribe. When Hezekiah proclaimed a solemn passover and sent invitations to the cities of Israel as well as to Judah, though many laughed the messengers to scorn, divers of Asher humbled themselves and came to Jerusalem. 2 Chr. 30:11.

When numbered at Sinai there were 41,500 able to go forth to war, and when near the promised land they were 53,400; but when the rulers of the tribes are mentioned in the time of David, Asher is omitted. Num. 1:41; Num. 26:47; 1 Chr. 27:16-22. The tribe is twice referred to in the N.T. as ASER. In Rev. 7:6, twelve thousand of Asher will be sealed, and in Luke 2:36, Anna a prophetess, of the tribe of Asher, gave thanks in the temple at the birth of the Saviour. Asher is one of the tribes still to come into blessing, and have a portion in the land. Ezek. 48:2-3. See THE TWELVE TRIBES

Eighth son of Jacob by Zilpah, Leah's handmaid. Gen. 13. The signification of the name as in the margin is 'happy.' His posterity formed one of the twelve tribes. Its portion in the land was in the extreme north, extending northward from Mount Carmel. It was bounded on the east by Naphtali, and on the south east by Zebulon. It was doubtless intended that their west border should have been the Great Sea, but we read that they did not drive out the inhabitants of Accho, Zidon, Ahlab, Achzib, Helbah, Aphik and Rehob; but the Asherites dwelt among the Canaanites. Judges 1:31-32. This left a tract of land on the sea coast unoccupied by Asher.

When Jacob called his sons about him to tell them what should befall them in the last days, he said of Asher, "Out of Asher his bread shall be fat, and he shall yield royal dainties." Gen. 49:20. When Moses ordained that certain of the tribes should stand on Mount Gerizim to bless the people, and certain others on Mount Ebal to curse, Asher was one of those chosen to stand on the latter. Deut. 27:13. And when Moses blessed the tribes before he died, he said of Asher, "Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be." Deut. 33:24-25.

Asher prince was Pagiel (v.13), which means "event of God" and his father's name Ocran, means "afflicted." Genesis 49:20 tells us, "Bread from Asher shall be rich, and he shall yield royal dainties." Asher means "happy." But even the blessing of Asher has to be tempered with God's dealings -- events of God -- to bring affliction. For true happiness always comes through suffering, little as we might at first appreciate this. How well Paul understood this when he wrote, "Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong" (2 Cor.12:10).