07.09. Issachar

ISSACHAR. OUR God is "The very God of peace" (1 Thessalonians 5:23) and delights to impart his peace. He has "made peace by the blood of the cross," a peace so full that a sinner may have in his conscience the very counterpart to the satisfaction felt by the Holy One who accepted the out-poured life of the peace-maker. It is this peace which is offered to us; its richness and glorious grace are (so to speak) the hire by which God would hire us into the accept­ance of it. And then He would have all who find this peace to be peace-makers, proposing to others the peace they have themselves found; in a manner, hiring men into this blessed peace of God by showing them its nature and results. Yes, "Blessed are the peace-makers" (Matthew 5:9), whether in families, neighbourhoods, or nations, for they shadow forth the Great Peace-maker. But observe, God’s peace never leads to sloth or ease. If God speaks peace, his saints do not turn again to folly; whereas man’s modes of reaching and maintaining peace do continually result in cherishing inactivity, and indolence, and self-indulgent ease.

We shall find the history of Issachar pre­senting these truths to us in some aspects. The story of his birth is as follows (Genesis 30:14-18) :-As Leah had been alienated from her sister for a time so also it would seem had Jacob been alienated from her, perhaps on account of her treatment of Rachel. One day young Reuben found in the field some of the pale-yellow, strong-­smelling mandrakes, or love-apples, which to this day in the East are supposed to promote child-bearing, and which, at all events, have exhilarating effects. Rachel prevailed on her sister to give up these to her; but the expected effect did not follow; the Lord hereby teaching Rachel the sin of trusting in human devices and natural means. On the other hand, and to impress this lesson all the more deeply and memor­ably on Rachel, the Lord at that very time gave to Leah another son, and did this in answer to Leah’s prayers; for God hearkened to Leah (Genesis 30:17), thus answering Leah’s faith while He rebuked Rachel’s leaning upon sense.

Now, it is to be remembered that Leah had acted hitherto in the main with a view of getting back Jacob’s affections and pro­ducing peace once more in the household. She had her eye upon this when giving Zilpah to Jacob (Genesis 30:18) at the expense of her own personal feeling; and with this thought on her mind, she exclaims at the birth of this son, " God hath given me my hire!" and be­stows on him the name Issachar, "There is reward," or, "Here is hire!" Wages are given her; she sees God in this way owning her efforts.

There was compromise in Leah’s dealing. Her giving Zilpah to Jacob was compromise; her giving up the mandrakes on the terms agreed upon was compromise; and the domestic circle enjoyed a calm as the result. In after days Issachar exhibited in his tribe very much of this peace produced by com­promise. Jacob’s blessing intimates it with sufficient clearness (Genesis 49:14-15).

"Issachar is a strong ass couching between two burdens;

He saw that rest was good, and the land that it was pleasant, And bowed his shoulder to bear, and became a servant unto tribute."

Delitzch remarks on this blessing, that it says in substance, "Ease at the cost of liberty will be the characteristic of Issa­char." He shall be like a labourer that is content to work his day’s work and get his hire. This tribe shall be like the strong ass, used in carrying burdens, and much em­ployed in agricultural labour; Issachar shall not aim at, or exert himself to attain, poli­tical power. His inheritance, too, shall suit his tastes. "While the men of this tribe would rather submit to the yoke, than give up ease by struggling in the fight for liberty or renown, their portion of the land pre­sented temptations in this direction. For to Issachar belonged Lower Galilee, and the beautiful, fertile, wide and level plain of Jezreel. In order to preserve the quiet enjoyment of this rich inheritance, he was willing to renounce very much that was nobler. His peace and quiet tended to in­dolence, and inactivity, and self-indulgence, all unlike the peace of God. In the camp this tribe numbered more men than Ephraim (Numbers 1:29-33), but they did no exploits like him. True, we see the strong ass in the mighty array of men fit for war, and the same is seen again when Issachar’s princes come forth with Barak and Deborah to battle. His men of valour leave the great plain of Jezreel, or Esdraelon (which in part is also the valley of Megiddo); Issachar rises up from "couching between the burdens" ("the hurdles," or "cattle pens," where the cattle were safely lodged and fed); he leaves his pleasant rest between Tabor and Gilboa, and the hills and plains on every side, with their security and abund­ance. In that remarkable day- "Princes in Issachar were with Deborah! And Issachar was like Barak Rushing impetuously into the valley at his feet." (Judges 5:15)

They showed what the tribe could do, and might always have done; but this very sample of their possible efficiency rendered their inertness and slothful peace at other times more conspicuous. There was one judge from "this tribe, Tola (Judges 10:1), eminent, but unwar­like, probably a prudent, quiet ruler. In David’s time we read of 87,000 (1 Chronicles 7:5); for there is mention first of 22,600, "valiant men of might" (1 Chronicles 7:2), and then (1 Chronicles 7:4-5) "in addition to these were bands of soldiers for war 36,000 men." This is surely indicative of the "strong ass." At the same time, however, the other feature appears. "They had many wives and sons," indicative of self-indulgence. Those who came to David in his adversity are spoken of as men given to thoughtful contem­plation, and men who thus got insight into general principles of acting; for they are de­scribed as being "Men that had understand­ing of the times, to know what Israel ought to do" (1 Chronicles 12:32). Of these there were 200 leading men, "and all their brethren were at their commandment." Characteristic enough of the tribe, is it not? to find the 87,000 warriors acquiescing quietly in the sway of what we might call the sages and statesmen of their own race. Tradition says, that these men calculated the exact times for the festivals, studying carefully those seasons, and giving "all their brethren" in Israel the advantage of their study and observation; but "the times" (*****) refers to public events, very much in our sense of the expression, as in Psalms 31:15, and 1 Chronicles 29:30. At any rate, they understood God’s purpose regarding David, the anointed type of Messiah.

It is interesting to know that that godly Shunammite, who entertained Elisha for the Master’s sake, was a woman of Issachar, a woman who in the best application of Issa­char’s tendency could say, "I dwell among my own people" (2 Kings 4:13), refusing to go forth from her quiet fields and home.

We have not yet taken notice of the words of Moses in Deuteronomy 33:18, "Rejoice, Issachar, in thy tents."

Moses predicts of him the same general characteristic as Jacob did, for it is the same Spirit who inspires both patriarchs. Moses tells of comfortable rest at home, "in thy tents;" and if Issachar seems farther (Deuteronomy 33:19) to be joined with Zebulon in the more active employment of "calling the nations" to the mountain of God, i.e., Jeru­salem, still it was in his case chiefly, if not entirely, by attraction, not by aggression. Men of other nations were drawn to his luxuriant valleys, for part of his tribe was "Lower Galilee," famous for the influx of Gentiles, foreigners who came to trade, and whom the "men of Issachar, who had understanding of the times," would, no doubt, seek to allure to Jehovah’s pure worship, imparting to them the knowledge of the only true God and Saviour.

Reference has been made to its great plains, Jezreel and Megiddo, where oft in times passed blood has been poured out by contending armies like water, and where, it may be, armies may again ere long meet for the terrible "day of Jezreel" and "battle of Armageddon." In this sense Issachar "bends between two burdens," for armies have met and will meet each other here, using Issachar’s level plains for their own convenience without consulting him.

"Where bloomed in pride of beauty fair Jezreel, There Issachar’s majestic strength was spread. The burden- bearer of the common weal He bent between the loads his patient head, Bearing the Assyrian yoke when Egypt fled, And Egypt’s when the Assyrian’s curb was broken. * Thy plain was watered oft with blood and tears;

Grief for Megiddo’s slain is still the token Of future wail, when time’s allotted years Have run their chequered course, and Zion’s King appears."

PAULIN.

* 2 Kings 23:29-30. Not only was Jezreel in this tribe, Nain, too, where Jesus raised the dead, was here. Nevertheless peaceful Issachar rejected the Prince of Peace, and has shared to the full in the dispersion and desolation of all Israel; but is permitted to look forward to its close in "the day of Jezreel" (Hosea 1:11).

"Blest be thy portion, Issachar! for One has trod thy plains who came the world to save.

* * * * But thou in lands afar a tent and grave For sins of dark idolatry hast found.

Till, taught by heaven to make the better choice, No home is thine, Yet soon a thrilling sound Mine car shall hear; a death -awakening voice Shall bid thee once again within thy tents rejoice.’

* * * * Then sighs of deeper grief the air shall fill Than Hadadrimmon’s mourning; for the cross Seen in salvation’s light all hearts shall thrill. That sight shall change all glory into dross. The Prince of Peace proclaims the jubilee! THE DAY of coming time shall that of Jezreel be."

PAULIN.