What should we learn from the tribe of Zebulun?

In commendable contrast to this, Zebulon was willing to risk its life for the Lord's sake (v. 18), and Naphtali also chose the field of battle. There are always dangers in conflict, but when it is for the Lord, should we fear such dangers? Let us rather "put on the whole armor of God."

In marked contrast to Dan and Asher, "Zebulun is a people that jeoparded their lives unto death"; they were prepared to sacrifice all, even life itself, to procure the liberty of the people of God; and they have had the rich reward of having this recorded on the page of inspiration. And the self-sacrifice, privilege and honour of Zebulun were shared by Naphtali, for "Naphtali also, on the high places of the field" put their lives in jeopardy. These two faithful tribes remind us of the saints in Smyrna, to whom the Lord said, "Fear nothing (of) what thou art about to suffer … Be thou faithful unto death, and I will give thee the crown of life" (Rev. 2:10).

The tribe of Zebulun came from the conflict with double honours. First, in Judges 5:14, the leaders of the tribe received an honourable mention, then in Judges 5:18, the whole tribe, the common people, received the highest commendation. This calls to mind that the Apostle Paul, when writing to the saints at Philippi, addressed not only the saints, but also those who cared for them, the "overseers and ministers." The commendation, "I thank my God for my whole remembrance of you," was for the leaders as also for the led.

1888 79 "Zebulun shall dwell at the haven of the sea." That is, he traffics with the Gentile world, which in that dispensation indicated a condition of compromise of divine order. Yet strange to say when great crises came, and the people of God were in imminent danger, Zebulun was one of those who took a leading and valorous part in defence of divine principle. They struggled with Sisera's host "unto the death in the high places of the field"; (Judges 5:18) they rallied round Gideon when that mighty man of valour sounded the God-inspired blast in the valley of Jezreel (Judges 6); and to David there gathered to battle fifty thousand of them, "expert in war, … which could keep rank, not of a double heart." (1 Chron. 12:33.)

However much we may be surprised at the inconsistency, the fact remains that there are many Christians who have far too much traffic with the world, yet who, if foundational principles be attacked, will throw off their worldly spirit and come forward vigorously, even to death struggle and martyrdom, in defence of the word of God and the honour of Christ. The middle ages afford us very many examples. That rough sturdy warrior, Crillon, when hearing of the sufferings of the Lord Whom he professed to follow, could not restrain his emotion, but cried out in the church, "Où étais tu, Crillon?" His thought was that, if he had been there, he and his valiant troops would have fought to the death to deliver their Master. But in a peculiar way the present time affords us an example of this strange and — so far — gratifying sight.

This tribe, like others, did not drive out all the old inhabitants from their possession, but made them tributary. Judges 1:30. In Barak's conflict with Sisera they fought bravely and 'jeoparded their lives.' Elon the judge was of this tribe. Judges 4:6; Judges 5:18; Judges 12:11-12. Of those who rallied round David on the death of Saul were 50,000 of this tribe, expert in war, who could keep rank, not of double heart. 1 Chr. 12:33. And when Hezekiah invited all the tribes to come to Jerusalem to keep the Passover, 'divers' of Zebulun humbled themselves and responded to the call. 2 Chr. 30:11.

Their lot fell towards the north, its centre being about 32 45' N, 35 20' E[?]; and though it did not extend either to the Mediterranean or the Sea of Galilee, they may have pushed forward to both seas. Jacob spoke of their reaching unto Zidon, and the Evangelist says, "Capernaum, which is upon the sea coast [Sea of Galilee], in the borders of Zabulon and Nephthalim." Called ZABULON in Matt. 4:13, 15; Rev. 7:8.

The children of Zebulun were prepared for battle. If battle would break out, they would not be taken by surprise. They had "all weapons of war." Moreover, they were supportive of one another, keeping rank; none of them acted in an independent manner, for they realized that unity was their strength. And in addition they were "without double heart"-their affections were not divided. Is not a frequent cause of our defeats a heart wavering between the world and Christ, between our interests, our temporal advantages, and the unique service of David's Son?

The children of Zebulun were prepared for battle. If battle would break out, they would not be taken by surprise. They had “all weapons of war.” Moreover, they were supportive of one another, keeping rank; none of them acted in an independent manner, for they realized that unity was their strength. And in addition they were “without double heart” — their affections were not divided. Is not a frequent cause of our defeats a heart wavering between the world and Christ, between our interests, our temporal advantages, and the unique service of David's Son?

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now — seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be to Zidon."

In the fourth place, we come to Zebulon; and again his name is plainly referred to. It is a "dwelling with," in intimacy, as Leah's use of it shows; but Jacob here uses another word, which has, in this place, evidently a bad significance. Its primary meaning is, "to lay one's self down," and Zebulon does this at the haven of the sea — the haven for ships, and his border is toward Zidon. While the idea of prosperity, or at least the industrious seeking of it, is plain, yet for Israel, we must remember, this commerce with the idolatrous nations was not a good sign, nor in result good, and her border reaching out toward Zidon prophesies dangerous obliteration of what divided Israel from the nations. Coming in the place in which it does also, there is a clear intimation of how the people, having turned from their God-sent Deliverer, would turn to the world.

What is the blessing here for Zebulon? and what is the principle which underlies it, similar to what we have found in the former blessings? Openly, God does not come in at all, either to bless or judge, except it be in this, that his portion comes to him from Him in that which it is evident he chooses. And is not this often for us judgment and blessing in one, when God apportions us the very thing we desire, that we may taste the bitterness of our own ways, and learn, in result, the happiness of His? It is not the best way of learning; but yet it is not seldom the only way in which we can learn, and God means at any rate to teach us. What these nations would be — have been — for Israel, we shall learn in Issachar.

With Zebulon, in verse 13 we pass to a prediction which sets forth that which has characterized the people after they rejected their Messiah. That tribe did occupy the north-western part of the land toward Zidon, which brought them into contact with the wide outlook of the shipping world, and for many centuries now the Jew has been pushed out all over the world and has given himself up to commerce, of which ships are an appropriate symbol.

We have first the place of its proclamation, Galilee being in general in this Gospel the sphere of the Lord's labors, from Capernaum as a centre, which was now indeed, according to its name, the "village of consolation," as the place of His residence and the scene of many of His mighty works. That it was chosen in divine wisdom to be this, one cannot doubt, and the prophet Isaiah had marked it out in this way long before, as Matthew reminds us. Galilee, as "the land of Zebulon and Naphtali" on the one hand, and now "Galilee of the Gentiles" on the other, spoke plainly of the ruin into which the people of God had sunk. Zebulon; the dweller in relationship, as he should have been, had long fulfilled Jacob's prophecy, and "dwelling at the haven of the sea" had become the type of Israel as a whole, giving up its "dwelling alone" to mingle in adulterous commerce with the nations. Now it was but "the way of the sea," as if swallowed up in its waters while Naphtali, the struggler, sat, struggling no more, in darkness which was indeed the "shadow of death." But the Saviour of sinners is not hindered thus, and there in the darkness was the very place for light to spring up. And now there had come to Zebulon a Dweller, in whom God Himself could dwell with man; and to Naphtali more than a struggler, a glorious Conqueror, the woman's Seed.