Who was Issachar in the Bible?

The ninth son of Jacob, and the fifth of Leah. Of his personal history there is no record except that he had four sons, who became heads in the tribe. When Jacob blessed his sons he said, "Issachar is a strong ass, couching down between two burdens, and he . . . . bowed his shoulder to bear, and became a servant unto tribute." Gen. 49:14-15. This seems to imply that this tribe, with Zebulun, would mix with the world and become slaves to it for profit. When Moses blessed the tribes, Issachar and Zebulun are also placed together. He 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. 33:19. This seems to point also to commercial enterprise. Some of Issachar resorted to David at Ziklag, of whom it is said they "had understanding of the times, to know what Israel ought to do." 1 Chr. 12:32. At the first numbering there were of Issachar 54,400 fit for war, and at the second 64,300. They are described as 'valiant men of might,' and they furnished 36,000 men of war. 1 Chr. 7:4-5. The tribe possessed some of the most productive portions of the land, including the extensive plain of Jezreel, with the Jordan on its border for about 50 miles.

When Leah had no more children, she resorted to the same tactics as Rachel had, giving her maid Zilpah to Jacob, by whom he had a son, Leah naming him Gad, then another whom she named Asher (vv. 9-13). Gad means “a troop” and Asher means “happy.” Thus we find human support (a troop), and seek to make ourselves happy as we are, without attaining the state we desire, but Leah is not satisfied with this. For as soon as Reuben brings her mandrakes she sees the possibility of having another son. Rachel tried to obtain some with the same purpose, but Leah answered her sharply (v. 15). She knew Rachel's purpose. Thus neither of them was actually content: the struggle continues.

Evidently mandrakes were a cherished delicacy, and Jacob was persuaded to share his bed with Leah that night. His natural appetite leads him, and Leah bears another son, Issachar, meaning “he will be hired.” Then a sixth son is added for Leah herself, named Zebulon, which means “dwelling.” These six are all the sons that Leah herself bore. This pictures the fact that people can struggle hard to accomplish their own ends, but always come short, for seven is the number of completeness, while six is the number of man's work day week. So Leah, speaking of what I am, can only produce that which falls short of any proper satisfaction, though she did then bear a daughter whom she named Dinah (v. 21).

"And Reuben went out in the days of wheat harvest, and found mandrakes in the field; and he brought them to his mother Leah. And Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. And she said to her, Is it little that thou hast taken my husband, that thou wilt take my son's mandrakes also? And Rachel said, Therefore he shall lie with thee tonight for thy son's mandrakes. And when Jacob came from the field in the evening, Leah went out to meet him and said, Thou must come in to me, for indeed I have hired thee with my son's mandrakes. And he lay with her that night. And God hearkened to Leah; and she bore Jacob a fifth son. And Leah said, God hath given me my hire, because I gave my bondmaid to my husband; and she called his name Issachar (There is hire). And Leah again conceived, and bore Jacob a sixth son; and Leah said, God hath endowed me with a good dowry: this time will my husband dwell with me, because I have borne him six sons. And she called his name Zebulun (Dwelling). Afterward she bore a daughter and called her name Dinah (Judged). And God remembered Rachel, and God hearkened to her, and opened her womb. And she conceived and bore a son, and said, God hath taken away my reproach. And she called his name Joseph (He will add); and said, Jehovah will add to me another son" (vers. 14-24).

No veil is cast over their deplorable unbelief and mean jealousy, no excuse for their superstitious trust in the efficacy of love-apples, just like other Syrian women given only to the vanities of the heathen. It is clear that Rachel profited nothing by the child Reuben's discovery; but that God pitied Leah who sought to share her husband's affection, and bore him now a fifth son and a sixth, besides a daughter. But how strangely low Leah's state in regarding Issachar as her hire from God, because she gave her bondmaid to Jacob; and in calling Zebulun from her fond hope that her husband's love would prove abiding! Nor did the daughter's name indicate any higher view, being akin to that of Dan.

Issachar is said to be a donkey lying down between two burdens, becoming content to be a slave. Thus, when Israel has been mixed up with Gentiles, she has become a virtual slave to them rather than having Gentiles subservient to her. This condition of things continues through "the times of the gentiles," so will not change until the time of the great tribulation.

ISSACHAR'S POSSESSION (vs.17-31)

Issachar means "there is reward." Believers at the judgment seat of Christ will receive reward for what they have done for the Lord (2 Cor.5:10), so that this tribe appears to emphasize what outward works should be, not simply our inward character. Again, its borders are not clearly defined, as though indicating we should not limit our good works, which are to be exercised toward all mankind, specially those of the household of faith (Gal.6:10). The east border, however, was the Jordan River (v.22), a reminder that death will be the end of any opportunity to earn reward for good work done.

1 Chronicles 7 closes the genealogy of the tribes. The sons of Issachar come first. They “had many wives and sons” (v. 4). The numbering of the men of war begins with Issachar. In this tribe, the number of men of war continued to increase from the time of the establishment of the kingship. In David's time it was 22,600 men, then 36,000 men; and finally, because of their many wives, 87,000 men (v. 5). A second favourable trait of this tribe is that they took care of their genealogies, for we are told that all these men were registered by genealogy (v. 5). Finally, a third feature is mentioned only in connection with Issachar, Benjamin, and Asher: “valiant men of might,” fit to go out to war.

But there is no account of Judah; it is simply left out. The fact is that God would not have His king trust to links of flesh and blood. "And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king. And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do" — a great change in Issachar. In the prophecy of Jacob he was merely "an ass crouching down between two burdens," but now the men of Issachar had profited. They were men that had understanding of the times to know what Israel ought to do. "The heads of them were two hundred; and all their brethren were at their commandment." Of Zebulun, a comparatively unimportant tribe in Israel, there were no less than fifty thousand "such as went forth to battle, expert in war, with all instruments of war … which could keep rank. They were not of double heart." And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. And of the Danites expert in war twenty and eight thousand and six hundred. And of Asher, such as went forth to battle, expert in war, forty thousand. And on the other side of Jordan, of the Reubenites and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war, for the battle, an hundred and twenty thousand."

The children of Issachar “had understanding of the times, to know what Israel ought to do” (v. 32), and this faculty was a precious benefit for the people of God. Have we not often proven that we were lacking this wisdom to press on through the problems of these difficult days? More readily do we find Christians marked by brotherly love, like the half-tribe of Manasseh, or power, like the mighty men of valor in other tribes, but the spirit of “wise discretion” (2 Tim. 1:7) is often wanting and we approach difficult situations without the discernment necessary. Moreover, times change, and we cannot act on one occasion as we would on another. Here the time had come to unite for a common action. Any other action, however plausible it might be, would have entailed fatal consequences. It was time to put aside all else, even legitimate considerations, to unite around David. It was not the time to make endless war against the remnant of Saul's house as Joab been doing; the time had come to own David alone as chief and center. One might invoke the respectable legitimacy of the son of Kish and of his successors, or perhaps the necessity of lying low and waiting for events to unfold; but no such consideration could be of any value. It was a matter of David: the moment had come; one banner alone had the right to wave before all eyes. The children of Issachar had understanding of the times: in giving their opinion, they themselves acted according to God's true purpose to unify the dispersed tribes with Jesse's son as center.

Were not the Christians at Rome to whom the apostle Paul addressed himself true children of Issachar? “This also,” he told them, “knowing the time, that now it is already time that we be aroused out of sleep: for now is our salvation nearer than when we believed. The night is far spent, and the day is near” (Rom. 13:11-12). The day of our David's triumph is near at hand; night will soon give place to light; let us awake! Soon the morning star will rise, that star which is already shining in our hearts. Listen to the children of Issachar. If we lack their discernment, let us bear in mind that God has provided for our assistance the wisdom and the counsel of our brethren who understand what Israel ought to do — what is appropriate today for the people of God)! “All their brethren were at their bidding.” May we be like them and listen to those whom the Lord has qualified for counseling.

"And the princes of Issachar were with Deborah; and Issachar, like Barak; they were sent into the valley at his feet." The princes, as brought into the company of Deborah, were in the place of greatest privilege, for the prophetess had the mind of God, and was the one who communicated it to Israel. In this respect, they were like Barak. But while sharing the place of Barak in communion, they were in the place of subjection to him, being sent into the valley of Megiddo under his command.

Abimelech had been no help to Israel in his three years of authority, now another man, Tola of Issachar, "arose to save Israel" (v. 1). We are not told what he saved Israel from, and nothing is said of his character or of his actions. But if he saved Israel from the idol worship they had adopted, this was good work. Generally, where there is no recorded history the implications are good. He judged Israel 23 years and died. Though there is nothing particularly outstanding in the good he did, yet there is nothing to the contrary.