Who was Zebulun in the Bible?

Descendants of Zebulun. Num. 26:27; Judges 12:11-12.

The tenth son of Jacob and the youngest son of Leah: father of the tribe bearing his name. He entered Egypt with his three sons, but of himself personally nothing is recorded. At the Exodus those numbered of the tribe were 57,400, and at the entrance into the land there were 60,500. Jacob, when he foretold what should befall his sons in the last days, said, "Zebulun shall dwell at the haven of the sea, and he shall be for an haven of ships, and his border shall be unto Zidon," Gen. 49:13; Zebulun is thus representative of Israel having intercourse with the Gentiles for profit. Moses blessed the tribes thus, "Rejoice, Zebulun, in thy going out"; and then, classing him with Issachar, said, "They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand." Deut. 33:18-19.

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 area of Zebulon's possession was north of Manasseh. Twelve cities and their villages are noted as belonging to Zebulon (v.15), a picture of his representing all 12 tribes in the virtuous character of dwelling with God.

Zebulon similarly showed an increase, from 57,400 (Num.1:31) to 60,500 (v.27), not so great as Issachar, but more than Judah. Zebulon too was not so prominent, as Judah was, or Reuben.

Zebulun shall dwell at the breach of the seas, and he [shall be] for a haven of ships; and his border [shall be] upon 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.

Zebulon was Leah's sixth son, and for some reason is mentioned before Issachar, her fifth son. He would dwell at the seashore, which indicates the time of Israel's being dispersed among the Gentiles, as thy have been since their rejection of Christ, for the sea is a type of the Gentile nations, and being a haven for ships implies Israel's trade and commerce with the Gentiles.

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."

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.

In Isa. 9:1-2 it is prophesied that Naphtali with Zebulun should see a great light: this was fulfilled when the Lord traversed that district, taught in the synagogues, and healed diseases there. Matt. 4:13, 15, (where the name is NEPHTHALIM and in Rev. 7:6 NEPTHALIM). The prophecy seems to say that Zebulun and Nephthalim were beyond the Jordan; but some judge that three districts are alluded to; Zebulun and Nephthalim; the way of the sea beyond the Jordan; and Galilee of the Gentiles. But others judge that only the district on the west of the Jordan is alluded to. The Hebrew word in Isa. 9:1, translated 'beyond' is eber, and is sometimes translated 'on this side,' as in Joshua 1:14-15. When the Lord Jesus was on earth, the great light was shed on both sides of the Jordan, though the west was more especially the scene of His ministry. Matthew's Gospel does not speak of His ministry at Jerusalem until He went there to suffer.