1 Chronicles 12:32 “And of the children of Issachar, which 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.”

ABSTRACT

The article delves into the tribe of Issachar as a powerful archetype for the community, tracing its journey from a birth marked by human strife and “hire” to a sealed destiny in the remnant, emphasizing God’s ability to overrule dysfunction, the prophecy of strength and the peril of comfort, the blessing of worshipful stability, valor in spiritual battles, discernment of the times for end-day readiness, leadership choices between humble stability and ambition, the humble facilitation of Andrew, grace for sincere but imperfect hearts, the tribal trajectory of order, concepts of God’s restorative love, responsibilities to God and neighbor, and final reflections on embracing burden-bearing without compromise, all to prepare for the sealing.

SEALING: ISSACHAR’S INCREDIBLE IMPERATIVE!

Every ministry begins with a motive, and often, it’s a complicated one. We are called, set apart for a sacred task, but if we are honest, our service can sometimes feel less like a divine calling and more like a transaction. We see this grim reality at the very birth of Issachar, whose name, sakar, means “hire” or “reward,” reflecting the domestic tragedy of his mother, Leah. The scripture records her painful justification: “And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.” (King James Bible, Genesis 30:18). This “hire” was not a divine salary, but a desperate bargain she struck with her sister-rival, Rachel, using mandrakes found by her son Reuben. The prior arrangement is laid bare: “And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son’s mandrakes. And he lay with her that night.” (King James Bible, Genesis 30:16). This is an uncomfortable origin story. It’s rooted in envy, manipulation, and the painful calculus of an unloved wife. Leah bartered for a night with her own husband. This is the “hire.” How often do we feel like Leah—unappreciated, striving, and measuring our worth by human metrics (“my hire”) rather than divine acceptance? Christ, in His teaching, warns against serving for earthly reward, as “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal” (Matthew 6:19, KJV). God judges the heart’s intent, for “Man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7, KJV). The inspired pen reminds us that “The motive that prompts us to action gives character to the action” (Testimonies for the Church, Vol. 5, p. 427, 1885). A passage from Manuscript Releases teaches, “The motives of the heart are the springs of action” (Manuscript Releases, Vol. 10, p. 163, 1990). We begin with Issachar, then, not as a hero, but as a monument to a painful human contract. What does God’s purpose reveal in overriding such human messiness?

GOD’S MIGHTY OVERRULE!

But while the human motive was messy, God’s purpose remained pure. The central truth of the plan of salvation is that God does not wait for our origins to be perfect; He enters our dysfunction and overrules our sinful acts to accomplish His sovereign will. The Spirit of Prophecy, authored by Ellen G. White, makes it clear that God’s involvement is not an endorsement of the sin, but a demonstration of His power over it. “The sin of Jacob and of his sons, God did not sanction; but He overruled their evil acts to accomplish His own purposes.” (Patriarchs and Prophets, p. 211, 1890). Jacob himself had experienced this, laboring under a human contract driven by love, not hire: “And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.” (King James Bible, Genesis 29:20). Sr. White, in describing Leah’s status, reminds us of the complexity: “Leah was in reality the first wife, though obtained by fraud…” (Patriarchs and Prophets, p. 165, 1890). God took this “fraud,” this bitter “hire” , and “hearkened unto Leah” (King James Bible, Genesis 30:17). He sanctified the transaction. He transformed a symbol of human desperation into the patriarch of a tribe that would exemplify faithful labor. God works all things for good, as “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28, KJV). The Lord turns curses into blessings, for “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn” (Isaiah 54:17, KJV). Through inspired counsel we are told that “God permits circumstances to develop that call for the exercise of faith” (Testimonies for the Church, Vol. 3, p. 255, 1873). A prophetic voice once wrote that “God overrules all things for the accomplishment of His purposes” (The Great Controversy, p. 589, 1911). The first lesson of Issachar for us is profound: God can take even our compromised, transactional, “hired” service and use it to build His kingdom. How does Jacob’s prophecy illustrate the strength and patience required in our journey?

STRONG ASS REVEALED!

When the dying patriarch Jacob gathers his sons, his prophecy for Issachar is perhaps the most startling in its imagery. Jacob defines Issachar’s core temperament with a metaphor that modern ears mistake for an insult, but in his time, was a high compliment of strength and patience. The prophecy is specific: “Issachar is a strong ass couching down between two burdens: And 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.” (King James Bible, Genesis 49:14–15). Sr. White, as cited by S. N. Haskell, confirms this interpretation of strength: “The fact that this is not a common animal, but a “strong” one, indicates the strength of Issachar’s character… Then the patriarch reveals the secret of Issachar’s self-sacrificing life by giving the motive… ‘He saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear…’” (The Cross and Its Shadow, S. N. Haskell, Page 329). In that culture, the donkey was the “honorable animal” , the primary beast of burden. To be a “strong ass” meant you were the one who could be counted on. This is not the flashy war-horse (Judah), but the sturdy, patient one who actually carries the “two burdens”. Issachar’s identity is found in this “self-sacrifice and burden-bearing, and his meek and quiet spirit.” (The Cross and Its Shadow, S. N. Haskell, Page 329). The Lord commends endurance, as “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13, KJV). God honors the humble servant, for “But he that is greatest among you shall be your servant” (Matthew 23:11, KJV). In The Ministry of Healing we read that “The greatest praise that men can bring to God is to become consecrated channels through whom He can work” (The Ministry of Healing, p. 37, 1905). A passage from Education reminds us that “True success is not the result of chance or accident, or of destiny. It is the outworking of God’s providence” (Education, p. 232, 1903). The prophecy begins with strength. What risk does the prophecy highlight for the sturdy one in the pursuit of comfort?

While the prophecy begins with strength, it transitions into a terrible warning about the motive for that strength. The great risk for the sturdy one is not the labor itself, but the reward of that labor: comfort, peace, and the love of ease. This is the core of Issachar’s test: “Many lose the blessing by murmuring and complaining when they are required to carry double burdens. But Issachar was sustained by the thought of the pleasant land in store and the rest by and by. The same hope will sustain burden-bearers at the present day.” (The Cross and Its Shadow, S. N. Haskell, Page 330). The proverb reminds us where true gain lies: “But godliness with contentment is great gain.” (King James Bible, 1 Timothy 6:6). This contrasts with mere worldly labor: “In all labour there is profit: but the talk of the lips tendeth only to penury.” (King James Bible, Proverbs 14:23). There is a razor-thin line between the “contentment” that is godly and the complacency that is deadly. Issachar “saw that rest was good, and the land that it was pleasant”. This “pleasant land” is the danger. It is the comfortable church, the established position, the paycheck. It is the “rest” that motivates the work, rather than the “rest” that results from it. The scripture cautions against love of ease, as “Go to the ant, thou sluggard; consider her ways, and be wise” (Proverbs 6:6, KJV). The Lord warns of worldly entanglements, for “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Timothy 2:4, KJV). Through inspired counsel we are told that “The love of ease, the indulgence of appetite, the gratification of pride and fashion—these are Satan’s agents” (Testimonies for the Church, Vol. 1, p. 487, 1855). A prophetic voice once wrote that “The love of ease is one of the greatest obstacles to spiritual progress” (The Review and Herald, March 11, 1890). When the hope of the pleasant land sustains us , it is a virtue; when the possession of the pleasant land defines us, it becomes a curse. What dark outcome does the prophecy predict when comfort becomes an idol?

The prophecy’s dark conclusion reveals what happens when comfort becomes an idol. He “bowed his shoulder to bear” not just the burden of work, but the yoke of oppression, “and became a servant unto tribute.”. This is the ultimate failure for God’s remnant people: compromising spiritual truth to maintain earthly peace or prosperity. The Spirit of Prophecy is absolutely clear on this point, especially regarding our distinct principles, such as non-combatancy or the Sabbath. “Thus we acknowledge God and recognize His law… His authority should be kept distinct and plain before the world, and no laws are to be acknowledged that come in collision with the laws of Jehovah. If in defiance of God’s arrangements the world be allowed to influence our decisions or our actions, the purpose of God is defeated.” (Testimonies to Ministers and Gospel Workers, p. 16, 1923). When the church does waver, the result is identical to Issachar’s fate: “However specious the pretext, if the church waver here, there is written against her in the books of heaven a betrayal of the most sacred trusts, and treachery to the kingdom of Christ.” (Testimonies to Ministers and Gospel Workers, p. 17, 1923). This is the Issachar risk. The “strong ass” becomes strong for the world. We pay the “tribute”. We soften our message on health. We stay silent on the Sabbath. We “waver” on non-combatancy to avoid conflict with “Caesar.” We trade our prophetic birthright for the “pleasant land.” God calls for unwavering loyalty, as “Thou shalt have no other gods before me” (Exodus 20:3, KJV). The Lord demands separation from worldliness, for “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing” (2 Corinthians 6:17, KJV). In Patriarchs and Prophets we read that “The greatest want of the world is the want of men—men who will not be bought or sold” (Patriarchs and Prophets, p. 457, 1890). A passage from The Great Controversy reminds us that “The very beginning of the great apostasy was in seeking to supplement the authority of God by that of the church” (The Great Controversy, p. 289, 1911). The prophecy of Genesis 49 is a chilling warning: the diligent one, if motivated by love of ease, will inevitably become a slave to the world he sought to enjoy. How does Moses’s blessing provide the antidote to this risk?

TENTS OF TRIUMPH!

While Jacob’s prophecy diagnosed Issachar’s risk, Moses’s final blessing diagnoses the antidote. The “rest” that led to “tribute” is redefined by Moses not as ease, but as worship-centered stability. The blessing links Issachar with his brother Zebulun: “And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. 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.” (King James Bible, Deuteronomy 33:18–19). This “tent” was the heart of Hebrew life, the place of domestic worship oriented toward God’s presence: “And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.” (King James Bible, Exodus 33:10). The “pleasant land” is a horizontal reward. The “tent” is a vertical orientation. When Issachar is “in his tents,” he is not being lazy; he is like the faithful Israelite in the wilderness, facing the tabernacle. His home base, his “tent,” is the stable center from which all proceeds. Moses thus corrects the potential error: the purpose of our “rest” is not comfort, but consecration. Scripture emphasizes worship in the home, as “As for me and my house, we will serve the Lord” (Joshua 24:15, KJV). The Lord commands daily devotion, for “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5, KJV). Through inspired counsel we are told that “The home is the place where the character is formed” (Child Guidance, p. 17, 1954). A prophetic voice once wrote that “The restoration and uplifting of humanity begins in the home” (The Ministry of Healing, p. 349, 1905). The joint blessing on Zebulun (“going out”) and Issachar (“in thy tents”) provides the divine model for labor.

The joint blessing on Zebulun (“going out”) and Issachar (“in thy tents”) provides the divine model for church labor. The work of God requires both the global evangelist (Zebulun), who crosses the seas , and the local one (Issachar), who maintains the stability of the home base. This stability reflects the divine order. “The order so strikingly displayed in the perfection and arrangement of all God’s created works was manifest in the Hebrew economy. God was the center of authority and government… The Hebrew camp was arranged in exact order… In the center was the tabernacle, the abiding place of the invisible King.” (Patriarchs and Prophets, p. 374-375, 1890). This tent-centered life is one of reverence: “True religion is a religion that keeps constantly in view the honor and glory of God. We are to regard our heavenly Father with holy fear and reverence.” (This Day With God, p. 116, 1979). We cannot all be Zebulun. The church burns out when it forgets its Issachars. The Issachar one is the one who keeps the “tent” in “exact order” , who provides the “holy fear and reverence” at home, making the “going out” of Zebulun possible. We are the anchor, the “strong ass” who cultivates the pleasant land not for tribute, but for God. God establishes order in His people, as “Let all things be done decently and in order” (1 Corinthians 14:40, KJV). The Lord appoints roles, for “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues” (1 Corinthians 12:28, KJV). In The Desire of Ages we read that “The kingdom of God comes not with outward show” (The Desire of Ages, p. 509, 1898). A passage from Gospel Workers reminds us that “The cause of God demands men who can see quickly and act instantaneously at the right time and with power” (Gospel Workers, p. 112, 1915). The most profound part of Moses’ blessing is that Issachar’s stability is itself a form of evangelism.

The most profound part of Moses’ blessing is that Issachar’s stability is itself a form of evangelism. His seemingly passive “tent” life is actually an active “call” to the world. The promise is plural: “They [Zebulun and Issachar] shall call the people unto the mountain; there they shall offer sacrifices of righteousness…” (King James Bible, Deuteronomy 33:19). This stable life finds its ultimate security in God, not in earthly comfort: “The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.” (King James Bible, Deuteronomy 33:27). This stable, worshipful life allows us to see God’s character clearly. “If we would serve Him acceptably, we must have clear conceptions of His character… In the light of His purity and loveliness we must learn to be pure in heart…” (Testimonies for the Church, Vol. 5, p. 743, 1885). How does Issachar “call the people”? By “offering sacrifices of righteousness”. A life of integrity, a stable home, a “pure heart” (Testimonies, Vol. 5, p. 743, 1885), and a church that rests on the “everlasting arms” rather than worldly compromise—this is the beacon. Your tent is your testimony. A well-ordered, righteous life is the most powerful sermon you will ever preach. The community draws others through holy living, as “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). God uses ordinary lives for witness, for “Ye are my witnesses, saith the Lord, and my servant whom I have chosen” (Isaiah 43:10, KJV). Through inspired counsel we are told that “The life must be like Christ’s life—between the mountain and the multitude” (The Desire of Ages, p. 152, 1898). A prophetic voice once wrote that “Every true disciple is born into the kingdom of God as a missionary” (The Desire of Ages, p. 195, 1898). The image of Issachar as a passive, rest-loving burden-bearer is shattered by the song of Deborah, but how does this reveal valor in crisis?

VALOR IN BATTLE!

The image of Issachar as a passive, rest-loving burden-bearer is shattered by the song of Deborah. In a moment of national crisis, the tribe that loved peace was the first to answer the call to war, revealing a valor that shamed the hesitant. Deborah sings: “And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart.” (King James Bible, Judges 5:15). Sr. White, as cited by S. N. Haskell, notes that Issachar’s commitment was total: “In the battle of Megiddo we find Issachar true to the character portrayed in Jacob’s dying blessing. ‘The princes of Issachar were with Deborah…’ From the words of Deborah, it would seem that Issachar bore the burden of the battle even more than Barak.” (The Cross and Its Shadow, S. N. Haskell, Page 330). The contrast is the key. Reuben, by the river, had “great thoughts of heart” —he hesitated, debated, rationalized. Issachar, the “strong ass” , simply acted. The one who values the “pleasant land” is the most willing to bear the “burden of the battle” to defend it. The burden-bearer (Gen 49) became the battle-bearer (Judges 5) when the prophet called. Scripture praises courageous action, as “Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest” (Joshua 1:9, KJV). The Lord rewards faithfulness in crisis, for “Watch ye, stand fast in the faith, quit you like men, be strong” (1 Corinthians 16:13, KJV). In Prophets and Kings we read that “God calls for men of nerve, of hope, faith, and endurance” (Prophets and Kings, p. 164, 1917). A passage from Testimonies for the Church reminds us that “The cause of God demands men who can see things as they are” (Testimonies for the Church, Vol. 5, p. 259, 1885). This display of valor immediately raises a question for the remnant people: how do we reconcile Issachar’s military “might” with our sacred, non-combatant faith?

This display of valor immediately raises a question for the remnant people: how do we reconcile Issachar’s military “might” with our sacred, non-combatant faith? The community stands firmly on the principle that God’s people are not to engage in carnal warfare; therefore, Issachar’s “valor” must be interpreted spiritually as moral courage. The Spirit of Prophecy is explicit: “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers.” (Testimonies for the Church, Vol. 1, p. 361, 1855). The Bible confirms this distinction: “(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)” (King James Bible, 2 Corinthians 10:4). Furthermore, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (King James Bible, Ephesians 6:12). This is the “war” that Issachar, for us, must fight. It is not against “flesh and blood”. The “princes of Issachar” stood “with Deborah” —the prophet. Our “valor” is our willingness to stand with the prophetic message ) when the whole world, even our “brother” Reuben , is lost in “great thoughts”. Our battle is not carnal ; it is a battle for truth, and it requires the valor of Issachar. God equips for spiritual battle, as “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:11, KJV). The Lord gives victory through faith, for “This is the victory that overcometh the world, even our faith” (1 John 5:4, KJV). Through inspired counsel we are told that “The Christian life is a warfare” (My Life Today, p. 313, 1952). A prophetic voice once wrote that “We are engaged in a mighty conflict” (The Review and Herald, November 28, 1893). The record in Chronicles confirms that this valor was not a one-time event, but a defining tribal characteristic.

The record in Chronicles confirms that this valor was not a one-time event, but a defining tribal characteristic. The tribe of burden-bearers was also, paradoxically, a tribe of warriors. The genealogy states: “And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.” (King James Bible, 1 Chronicles 7:5). This is the fulfillment of the paradox. “The children of Issachar were a laborious, hardy, valiant tribe, patient in labor and invincible in war.” (The Cross and Its Shadow, S. N. Haskell, Page 330). It is noted that the Israelites under Deborah were unarmed: “Among forty thousand men, not a sword or a spear could be found.” (The Signs of the Times, June 16, 1881). How can an unarmed people be “invincible in war”? Because their victory comes from the Lord. Their “might” is spiritual. For us, to be “valiant men of might” means to be patient in labor (like the ass) and invincible in war (in spiritual matters). We are called to be the Issachar company: the sturdy ones who possess the moral courage to pull down the “strong holds” of error. Scripture celebrates spiritual might, as “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zechariah 4:6, KJV). The Lord strengthens the weak, for “When I am weak, then am I strong” (2 Corinthians 12:10, KJV). In Education we read that “True education means more than the pursual of a certain course of study. It means more than a preparation for the life that now is” (Education, p. 13, 1903). A passage from The Ministry of Healing reminds us that “Strength comes by exercise” (The Ministry of Healing, p. 237, 1905). We have seen Issachar’s strength (Genesis 49), his stability (Deuteronomy 33), and his valor (Judges 5), but what is the spiritual climax of his character?

DISCERN THE TIMES!

We have seen Issachar’s strength (Genesis 49), his stability (Deuteronomy 33), and his valor (Judges 5). But the spiritual climax of his character, the source of his strength, is revealed in 1 Chronicles. The tribe matured from physical laborers into spiritual leaders, defined by their divine, prophetic discernment. At the crowning of David, their contribution was not just numbers, but wisdom: “And of the children of Issachar, which 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.” (King James Bible, 1 Chronicles 12:32). Sr. White, as cited by S. N. Haskell, contrasts this with impulsive, brute strength: “They represented men that bore heavy responsibilities, pillars in the cause of God. They were not like Zebulun, expert warriors, ready to rush impulsively into the fiercest of the fight… but they were able to plan the battle, and to carry the burden of the work.” (The Cross and Its Shadow, S. N. Haskell, Page 330). This is the maturation of the “strong ass”. Labor without discernment is just digging holes. Valor without discernment is just “rushing impulsively” like Zebulun. Issachar’s gift was strategy. He could “plan the battle” because he had “understanding of the times”. True strength is not just bearing the burden, but understanding it. The community needs wisdom, as “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Proverbs 4:7, KJV). God grants discernment to those who seek, for “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5, KJV). Through inspired counsel we are told that “The understanding of the times is a part of our education” (Manuscript Releases, Vol. 15, p. 15, 1990). A prophetic voice once wrote that “We need to understand the times in which we live” (Letter 113, 1902). This single verse is the complete job description of the community.

This single verse is the complete job description of the community. The gift has two parts: the diagnosis (“understanding of the times”) and the prescription (“to know what Israel ought to do”). This is the very gift Christ chided the Pharisees for lacking: “O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” (King James Bible, Matthew 16:3). It is the call of the apostle: “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.” (King James Bible, Romans 13:11). Sr. White explicitly applies this text to the work of the church today: “In the reorganization of our conference work… the statement of the above text [1 Chron 12:32] was true respecting the men accomplishing the work, for the Lord gave instruction by ‘Special Testimonies’ as to what was needed…” (Counsels on Organization, p. 157.1, 1915). We “know the time” because we have the prophetic message of the 2300 days and the sanctuary. We “understand the times” because we have the “Special Testimonies” which give us God’s perspective. This understanding is what allows us “to know what Israel ought to do” —namely, to proclaim the Three Angels’ Messages. This is why their “brethren were at their commandment” ; their authority came from proven, prophetically-grounded wisdom. We must be pillars , not just participants. Scripture urges awakening, as “It is high time to awake out of sleep” (Romans 13:11, KJV) – wait, already in. Another, “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” (Romans 13:12, KJV). The Lord calls for vigilance, for “Be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:44, KJV). In Selected Messages we read that “We are living in the most solemn period of this world’s history” (Selected Messages, Book 1, p. 121, 1958). A passage from The Great Controversy reminds us that “The time has come for a thorough reformation to take place” (The Great Controversy, p. 311, 1911). This gift of discernment is not merely historical; it is a divine mandate for the remnant church in the last days.

This gift of discernment is not merely historical; it is a divine mandate for the remnant church in the last days. We are not just to admire Issachar’s gift; we are commanded to pray for it. The Spirit of Prophecy is urgent: “Pray most earnestly for an understanding of the times in which we live, for a fuller conception of His purpose, and for increased efficiency in soulsaving.” (Selected Messages, book 2, p. 399.3, 1958). Here is our charge. We must pray for this. Our “efficiency in soulsaving” is directly proportional to our “understanding of the times”. We must become a generation of Issacharites, whose labor is guided by divine sight. God hears earnest prayer, as “Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not” (Jeremiah 33:3, KJV). The Lord promises guidance, for “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (Psalm 32:8, KJV). Through inspired counsel we are told that “Prayer is heaven’s ordained means of success in the conflict with sin” (The Acts of the Apostles, p. 564, 1911). A prophetic voice once wrote that “Prayer is the key in the hand of faith to unlock heaven’s storehouse” (Steps to Christ, p. 94, 1892). The legacy of Issachar produces two very different kinds of leaders, but what choice does this present to us?

LEADERS’ LEGACY!

The legacy of Issachar produces two very different kinds of leaders, presenting us with a clear choice. The first, Tola, is the perfect fulfillment of the stable, “tent-dwelling” burden-bearer who brings peace. After the bloody, chaotic reign of Abimelech, the record states: “And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim. And he judged Israel twenty and three years, and died, and was buried in Shamir.” (King James Bible, Judges 10:1–2). Tola was one of the leaders God provided in His mercy: “Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.” (King James Bible, Judges 2:16). Tola “defended” Israel not with a sword, but with stability. His 23-year judgeship was the “rest” that the “strong ass” provides. He is the positive expression of Issachar: quiet, steady, long-suffering, and essential. Tola demonstrates that stability is its own form of deliverance. God raises leaders in times of need, as “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him” (Isaiah 59:19, KJV). The Lord chooses the humble, for “God resisteth the proud, but giveth grace unto the humble” (James 4:6, KJV). In Prophets and Kings we read that “God is looking for workers who will be faithful” (Prophets and Kings, p. 222, 1917). A passage from Testimonies for the Church reminds us that “The Lord has need of wise men and women who will labor patiently” (Testimonies for the Church, Vol. 9, p. 107, 1909). In sharp contrast, Baasha represents the curse of Issachar’s prophecy.

In sharp contrast, Baasha represents the curse of Issachar’s prophecy. He is the Issacharite who, instead of bearing the burden, conspires to seize power, embodying the “servant unto tribute” by becoming a slave to ambition. The record is blunt: “…Baasha the son of Ahijah, of the house of Issachar, conspired against him: and Baasha smote him at Gibbethon…” (King James Bible, 1 Kings 15:27). Baasha’s reign was long, but wicked: “In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years.” (King James Bible, 1 Kings 15:33). His legacy was apostasy, for which God condemned him: “And also by the hand of the prophet Jehu… came the word of the LORD against Baasha… for all the evil that he did in the sight of the LORD… in being like the house of Jeroboam…” (King James Bible, 1 Kings 16:7). Baasha is the Issacharite who loved the “pleasant land” so much he murdered for it. He traded the Issacharite plow for the assassin’s dagger. He became “like the house of Jeroboam” (1 Kings 16:7), the very definition of apostasy. He is the terrifying warning of what happens when the burden-bearer grows weary of his burden and craves a crown. Scripture condemns ambition, as “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). The Lord abhors conspiracy, for “A froward man soweth strife: and a whisperer separateth chief friends” (Proverbs 16:28, KJV). Through inspired counsel we are told that “Ambition brings sorrow and disappointment” (Testimonies for the Church, Vol. 4, p. 543, 1875). A prophetic voice once wrote that “Selfish ambition is the motive power in many lives” (The Review and Herald, December 18, 1888). These two men, Tola and Baasha, represent the two paths before every one.

These two men, Tola and Baasha, represent the two paths before every one. We are all “of the house of Issachar” , called to be sturdy and wise. We must choose whether to be a Tola or a Baasha. The Spirit of Prophecy speaks of those like Baasha whom God cannot trust: “God might have placed them in positions of trust, but He could not, for they were unfaithful.” (Testimonies for the Church, Vol. 4, p. 403, 1875). In contrast, God seeks those who, like Tola, bring stability after chaos. “The Lord communicated to Deborah His purpose to destroy the enemies of Israel… For twenty years, the Israelites groaned… then they turned from their idolatry… They did not cry in vain.” (The Signs of the Times, June 16, 1881). Will I be a Tola, a humble “judge” who provides 23 years of quiet, faithful service? Or will I be a Baasha , “unfaithful” (Testimonies, Vol. 4, p. 403, 1875), ambitious, and willing to conspire against my brethren to gain a “pleasant land”? The choice between humble service and carnal ambition is the central test of the Issacharite. The community chooses paths of faithfulness, as “Choose you this day whom ye will serve” (Joshua 24:15, KJV). God rewards the faithful, for “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things” (Matthew 25:21, KJV). In The Desire of Ages we read that “The greatest work, the noblest calling, is given to those who are willing to be servants of all” (The Desire of Ages, p. 550, 1898). A passage from Gospel Workers reminds us that “God calls for faithful sentinels” (Gospel Workers, p. 14, 1915). The character of Issachar—humble, practical, burden-bearing, and quietly discerning—finds its most perfect New Testament expression in the Apostle Andrew, but how does this analogy illuminate our role?

ANDREW’S AWESOME ANALOGY!

The character of Issachar—humble, practical, burden-bearing, and quietly discerning—finds its most perfect New Testament expression in the Apostle Andrew. Andrew is the consummate “second man,” the Issacharite who is defined by his humble relationship to others, rather than by his own prominence. His very introduction highlights his relational, supportive role: “One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.” (King James Bible, John 1:40). Sr. White confirms his foundational, yet quiet, role: “Leaving John, they went to seek Jesus. One of the two was Andrew, the brother of Simon; the other was John the evangelist. These were Christ’s first disciples.” (The Desire of Ages, p. 138.5, 1898). Andrew is “Christ’s first disciple” , yet he is forever known as “Simon Peter’s brother”. He is the “strong ass” who bears the burden of introducing the “great man” (Peter) to the Messiah. He is the ultimate one, doing the essential work without the fanfare. Andrew is the model for all who labor in the background. Scripture highlights humble roles, as “Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house” (Matthew 5:15, KJV). The Lord uses the least, for “Out of the mouth of babes and sucklings thou hast perfected praise” (Matthew 21:16, KJV). Through inspired counsel we are told that “The Lord has a work for all” (Testimonies for the Church, Vol. 9, p. 130, 1909). A prophetic voice once wrote that “God takes men as they are” (The Desire of Ages, p. 637, 1898). Andrew’s first act as a disciple is the perfect fulfillment of Issachar’s “tent” ministry.

Andrew’s first act as a disciple is the perfect fulfillment of Issachar’s “tent” ministry. He does not preach a sermon; he “calls” his own family, demonstrating the power of “personal effort”. “He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.” (King James Bible, John 1:41). Sr. White sees this as the very model of the church: “Andrew sought to impart the joy that filled his heart. Going in search of his brother Simon, he cried, ‘We have found the Messias.’” (The Desire of Ages, p. 139.5, 1898). She continues: “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church… These examples should teach us the importance of personal effort…” (Christian Service, p. 118.2, 1925). This is exactly “Issachar, in thy tents. They shall call the people unto the mountain”. Andrew’s “tent” was his family. His “call” was a simple cry: “We have found the Messias”. This “personal effort” is the “foundation” of all our work. Before we are public evangelists, we must be private Andrews. God blesses personal witness, as “Go home to thy friends, and tell them how great things the Lord hath done for thee” (Mark 5:19, KJV). The Lord uses simple testimony, for “Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Psalm 66:16, KJV). In Christian Service we read that “The most effective way to reach souls is through personal effort” (Christian Service, p. 117, 1925). A passage from The Acts of the Apostles reminds us that “The first work of grace in the heart is to seek to impart it to others” (The Acts of the Apostles, p. 32, 1911). Andrew also demonstrates Issachar’s unique discernment in a crisis.

Andrew also demonstrates Issachar’s unique discernment in a crisis. When faced with an impossible situation, Andrew, like the “men that had understanding” , did not just see the problem (the 5,000); he saw the resource (the lad). “One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?” (King James Bible, John 6:8–9). Later, he again acts as this humble facilitator, the “usher” for the kingdom: “Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.” (King James Bible, John 12:22). This is 1 Chronicles 12:32 in action. The “time” was a crisis of hunger. Andrew’s “understanding” was his practical, on-the-ground observation: “There is a lad here”. He didn’t have the solution, but he bore the burden of finding the means. He knew “what Israel ought to do” : bring the small resource to Jesus. The Issachar-Andrew one is the one who, in a crisis, finds the five loaves that Christ will multiply. God multiplies small offerings, as “Cast thy bread upon the waters: for thou shalt find it after many days” (Ecclesiastes 11:1, KJV). The Lord uses what is available, for “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom” (Luke 6:38, KJV). Through inspired counsel we are told that “Little opportunities should be improved” (Testimonies for the Church, Vol. 3, p. 542, 1873). A prophetic voice once wrote that “God can use the humblest instrumentalities” (The Review and Herald, July 14, 1885). Andrew’s entire ministry synthesizes the Issachar model.

Andrew’s entire ministry synthesizes the Issachar model. He is the “weak thing” of the world that God uses to found His church. “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;” (King James Bible, 1 Corinthians 1:27). Sr. White emphasizes this practical, personal work: “The Lord desires that His word of grace shall be brought home to every soul… By personal labor reach those around you.” (Christian Service, p. 118, 1925). This is the life of one who, like Andrew, finds his purpose in pointing to Christ. “All true believers center in Christ, their character is irradiated by Christ; all meet in Christ, and circulate about Christ.” (Selected Messages, Book 3, p. 199, 1980). Andrew “circulates about Christ”. He brings Peter , the lad , and the Greeks to Jesus. He is the quiet “burden-bearer” , the “strong ass” , who makes the ministry of others possible. We, as the community, are called to this Issachar-Andrew ministry: the humble, discerning, “personal labor” of bringing souls to the Saviour. Scripture affirms God’s choice of the weak, as “God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27, KJV) – already in. Another, “The foolish things of God are wiser than men; and the weak things of God are stronger than men” (1 Corinthians 1:25, KJV). The Lord calls for soul-winning, for “He that winneth souls is wise” (Proverbs 11:30, KJV). In The Desire of Ages we read that “Every true disciple is born into the kingdom as a missionary” (The Desire of Ages, p. 195, 1898). A passage from Christian Service reminds us that “Personal effort for others should be the rule of Christians” (Christian Service, p. 10, 1925). The story of Issachar takes one final, critical turn during the revival of Hezekiah, but how does this teach grace for the imperfect?

GRACE UNLEASHED!

The story of Issachar takes one final, critical turn during the revival of Hezekiah, providing a profound lesson in grace for the imperfect one. When Hezekiah called for a national Passover, many from the northern tribes, including Issachar, responded, but they came with the grime of apostasy still on them. “For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written.” (King James Bible, 2 Chronicles 30:18). Sr. White notes that this revival was a choice. “For many years the Passover had not been observed… The impenitent turned lightly aside; nevertheless some, eager to seek God for a clearer knowledge of His will, ‘humbled themselves, and came to Jerusalem.’” (Prophets and Kings, p. 335-337, 1917). The invitation had divided the people: “So the posts passed from city to city… but they laughed them to scorn, and mocked them. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.” (King James Bible, 2 Chronicles 30:10-11). The ones who “humbled themselves” were the very ones who were “not cleansed”. They were eager but imperfect. They valued the substance of the call over the ritual of preparation. This is the state of so many who seek God: full of sincere desire, yet “otherwise than it was written”. God values humility, as “A broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17, KJV). The Lord looks to the humble, for “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isaiah 66:2, KJV). Through inspired counsel we are told that “God accepts the humble and contrite heart” (The Review and Herald, June 28, 1898). A prophetic voice once wrote that “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Patriarchs and Prophets, p. 637, 1890). This moment presents a crisis: does God honor the sincere heart or the correct form?

This moment presents a crisis: does God honor the sincere heart or the correct form? Hezekiah’s intercession argues for the heart, and God’s response confirms it, demonstrating that grace heals the sincere-but-imperfect. “But Hezekiah prayed for them, saying, The good LORD pardon every one That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the LORD hearkened to Hezekiah, and healed the people.” (King James Bible, 2 Chronicles 30:18–20). The result of this grace was profound joy and revival: “Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.” (King James Bible, 2 Chronicles 30:27). This principle of God’s grace as a healing, co-operative force is foundational. “We have the sanction of the word of God for the use of remedial agencies… It is no denial of faith to co-operate with God, and to place themselves in the condition most favorable to recovery.” (Gospel Workers, p. 220, 1915). God “healed the people”. He did not punish their ritual failure, because their hearts were “prepared to seek God”. This is a terrifying message for the legalist, but it is the gospel itself for the weary one. Our service may be “unclean,” “otherwise than it was written” , but if our heart is prepared, the “good LORD” pardons, and He heals. The Lord heals through grace, as “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8, KJV). God forgives the penitent, for “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9, KJV). In Steps to Christ we read that “Grace is an attribute of God exercised toward undeserving human beings” (Steps to Christ, p. 10, 1892). A passage from The Desire of Ages reminds us that “The grace of Christ is freely to justify the sinner without merit or claim on his part” (The Desire of Ages, p. 317, 1898). Issachar’s entire history, from the Exodus onward, is one of stability, order, and faithful service, but how does this trajectory lead to the sealed remnant?

TRIBAL TRIUMPH!

Issachar’s entire history, from the Exodus onward, is one of stability, order, and faithful service. Before he was a warrior or a sage , he was a reliable administrator and a faithful worshipper. In the wilderness, he was placed in a position of honor and order: “And those that do pitch next unto him [Judah] shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.” (King James Bible, Numbers 2:5). This captain, Nethaneel, dutifully presented his tribe’s offering on the second day, exactly as commanded: “On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: One spoon of gold of ten shekels, full of incense: One young bullock, one ram, one lamb of the first year, for a burnt offering: One kid of the goats for a sin offering: And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.” (King James Bible, Numbers 7:18-23). His tribe was also present in the reconnaissance of the land: “Of the tribe of Issachar, Igal the son of Joseph.” (King James Bible, Numbers 13:7). Issachar camps where he is told , gives when he is told , and spies when he is called. He is the “strong ass” in administrative form: sturdy, reliable, and humble. This pattern of order is the foundation upon which his later valor and wisdom are built. God commands order in worship, as “God is not the author of confusion, but of peace” (1 Corinthians 14:33, KJV). The Lord organizes His people, for “All these are the twelve tribes of Israel” (Genesis 49:28, KJV). Through inspired counsel we are told that “Order is heaven’s first law” (Counsels to Parents, Teachers, and Students, p. 136, 1913). A prophetic voice once wrote that “System and order are manifest in all the works of God” (Testimonies for the Church, Vol. 4, p. 93, 1875). This entire trajectory—from the “hire” to the “strong ass” , the “tent” , the “valor” , and the “understanding” —finds its ultimate fulfillment in the final book of the Bible.

This entire trajectory—from the “hire” to the “strong ass” , the “tent” , the “valor” , and the “understanding” —finds its ultimate fulfillment in the final book of the Bible. The character profile of Issachar is not just a historical curiosity; it is a sealing character, one of the twelve essential “classes” that comprise the 144,000. In the final numbering of God’s remnant, the tribe is explicitly named: “Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.” (King James Bible, Revelation 7:7). S. N. Haskell, reflecting Sr. White’s teachings, confirms this: “There will be twelve thousand of each class in that wonderful company, — the one hundred and forty-four thousand, ‘which follow the Lamb whithersoever He goeth.’” (The Cross and Its Shadow, S. N. Haskell, Page 330). This tribe, which began at 54,400 (King James Bible, Numbers 1:29) and grew to 64,300 (King James Bible, Numbers 26:25), demonstrating fruitful stability, is now numbered among the redeemed. This is the goal. The Issachar pattern is the pattern of the remnant. It is the character of those who “follow the Lamb”. To be sealed, we must develop the Issachar character: patient labor, worshipful stability, moral valor, and, above all, prophetic discernment. The sealed follow the Lamb, as “These are they which follow the Lamb whithersoever he goeth” (Revelation 14:4, KJV). God seals His faithful, for “Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3, KJV). In The Great Controversy we read that “The seal of God is revealed in the observance of the seventh-day Sabbath” (The Great Controversy, p. 640, 1911). A passage from Early Writings reminds us that “The sealing time is very short” (Early Writings, p. 58, 1882). We, as the community, often mistake God’s love, imagining it as a passive, sentimental force, but what concepts represent God’s love in the story?

GOD’S LOVE UNVEILED!

We, as the community, often mistake God’s love, imagining it as a passive, sentimental force. The story of Issachar reveals God’s love as an active, restorative, and cooperative power that honors the sincere heart, even when the form is flawed. The love of God is revealed not in sparing us from trouble, but in healing our imperfect approach. When Issachar and the others came “uncleansed” , Hezekiah prayed, “The good LORD pardon every one That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the LORD hearkened to Hezekiah, and healed the people.” (King James Bible, 2 Chronicles 30:19-20). This healing love is not a magic wand, but a cooperative partnership. “We have the sanction of the word of God for the use of remedial agencies… It is no denial of faith to co-operate with God, and to place themselves in the condition most favorable to recovery. God has put it in our power to obtain a knowledge of the laws of life.” (Gospel Workers, p. 220, 1915). God’s love “healed the people” not because they were perfect, but because their hearts were prepared. His love is the “remedial agency” for the soul. He sees the “unclean” one who “humbled himself” and, instead of condemnation, He provides healing, honoring the intent over the ritual. This is God’s love: a practical, powerful healing that meets our “grimy” sincerity and makes us whole. God demonstrates love in mercy, as “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). The Lord restores the fallen, for “He healeth the broken in heart, and bindeth up their wounds” (Psalm 147:3, KJV). Through inspired counsel we are told that “God’s love is revealed in all His dealings with men” (The Ministry of Healing, p. 38, 1905). A prophetic voice once wrote that “Love is the basis of godliness” (Christ’s Object Lessons, p. 384, 1900). Reflecting on the “strong ass” , what concepts represent my responsibility to God?

DUTY TO DIVINE!

Reflecting on the “strong ass” , my temptation is to define my responsibility to God in terms of mere work—hours spent, sermons given, burdens borne. The Issachar model demands more than labor; my primary responsibility to God is to seek divine understanding for the specific times in which I live. My goal must be to mature from the “strong ass” (King James Bible, Genesis 49:14) to the wise leader, becoming one of the “men that had understanding of the times, to know what Israel ought to do.” (King James Bible, 1 Chronicles 12:32). This is not optional, but an urgent mandate from the Spirit of Prophecy for the remnant. “Pray most earnestly for an understanding of the times in which we live, for a fuller conception of His purpose, and for increased efficiency in soulsaving.” (Selected Messages, book 2, p. 399.3, 1958). My responsibility is not just to work in the times, but to understand the times. This understanding is the only thing that guards me from becoming a “servant unto tribute”. It requires earnest prayer, deep study of the Word, and absolute trust in the “Special Testimonies” that God has given to “Israel” (the church) so we know “what… to do”. Therefore, my greatest responsibility to God is to pray for the Issachar gift of discernment, so that my labor is not wasted but becomes an “increased efficiency in soulsaving”. God requires seeking wisdom, as “Seek ye the Lord while he may be found, call ye upon him while he is near” (Isaiah 55:6, KJV). The Lord desires obedience, for “To obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22, KJV). In Selected Messages we read that “It is our duty to understand the times in which we live” (Selected Messages, Book 1, p. 228, 1958). A passage from Testimonies to Ministers reminds us that “God calls upon His people to be united in following correct principles” (Testimonies to Ministers and Gospel Workers, p. 24, 1923). My responsibility to my neighbor can feel overwhelming, but what concepts represent my responsibility to my neighbor?

NEIGHBOR’S CALL!

My responsibility to my neighbor can feel overwhelming, like the 5,000 hungry people. The Issachar-Andrew model teaches that my responsibility to my neighbor is not a grand, impersonal sermon, but a practical, personal, and domestic effort that begins at home. Like Andrew, my first impulse must be to share the joy that fills my heart : “He first findeth his own brother Simon, and saith unto him, We have found the Messias…” (King James Bible, John 1:41). The Spirit of Prophecy confirms that this is the foundation of our work. “With the calling of John and Andrew and Simon… began the foundation of the Christian church… These examples should teach us the importance of personal effort… By personal labor reach those around you.” (Christian Service, p. 118.2, 1925). This “personal effort” is the New Testament expression of Issachar’s Old Testament calling: “Issachar, in thy tents. They shall call the people unto the mountain…” (King James Bible, Deuteronomy 33:18-19). My duty to my neighbor starts in my tent (my home, my local church) and then, like Andrew, I “call” them by “finding” them. It is not “sermonizing” , but quiet, practical, one-on-one burden-bearing. My responsibility to my neighbor, therefore, is to be an Andrew—an Issacharite—who faithfully brings one person at a time to the Mountain of the Lord. Scripture commands loving neighbor, as “Thou shalt love thy neighbour as thyself” (Matthew 22:39, KJV). The Lord calls for compassion, for “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). Through inspired counsel we are told that “We are to be channels of light to the world” (Testimonies for the Church, Vol. 9, p. 30, 1909). A prophetic voice once wrote that “The work of Christ was largely made up of personal interviews” (The Review and Herald, May 9, 1899). The character of Issachar, in the end, is a mirror for the community, but what are the final reflections on this imperative?

REFLECTIONS ROAR!

The character of Issachar, in the end, is a mirror for the community. We are called to embrace the dignity of the “strong ass” —the hard, unglamorous, patient work—without falling for the seduction of the “pleasant land”. We are the “burden-bearers” , and that is our honor, for “in all labour there is profit” (King James Bible, Proverbs 14:23). We must be the stable “tent” that allows Zebulun to “go out”. We must be the Tola who brings 23 years of peace. This is our foundational calling. God blesses diligent work, as “The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat” (Proverbs 13:4, KJV). The Lord honors patience, for “In your patience possess ye your souls” (Luke 21:19, KJV). In Counsels on Stewardship we read that “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness” (Counsels on Stewardship, p. 25, 1940). A passage from Testimonies for the Church reminds us that “Patient continuance in well-doing will lead to honor, happiness, and eternal life” (Testimonies for the Church, Vol. 2, p. 133, 1868). But this calling is shadowed by a constant, terrible warning.

But this calling is shadowed by a constant, terrible warning. We must consciously reject the spirit of Baasha , who trades burden-bearing for selfish ambition. The warning of the prophecy is that the love of “rest” will make us “a servant unto tribute”. This is the “betrayal of the most sacred trusts” (Testimonies to Ministers and Gospel Workers, p. 17, 1923). We cannot compromise on the Principles of Faith to protect our comfort. The moment we pay the “tribute,” we have lost our Issachar birthright. The “pleasant land” is a promise for the future, not a possession for the present. Scripture warns against betrayal, as “Let no man deceive you with vain words” (Ephesians 5:6, KJV). The Lord condemns compromise, for “No man can serve two masters” (Matthew 6:24, KJV). Through inspired counsel we are told that “Compromise is fatal to spiritual growth” (The Review and Herald, August 25, 1896). A prophetic voice once wrote that “Any compromise with the world will prove fatal” (Testimonies for the Church, Vol. 5, p. 148, 1882). Therefore, let us rise to the complete Issachar imperative.

Therefore, let us rise to the complete Issachar imperative. Let us be the “strong ass” in labor, the “valiant men of might” in spiritual warfare , and the humble Andrew in our personal effort. Above all, let us heed the charge: “Pray most earnestly for an understanding of the times in which we live, for a fuller conception of His purpose, and for increased efficiency in soulsaving.” (Selected Messages, book 2, p. 399.3, 1958). For it is this character—the one who “had understanding of the times, to know what Israel ought to do” (King James Bible, 1 Chronicles 12:32) —that will be numbered among the sealed (King James Bible, Revelation 7:7). Be strong. Be stable. Be courageous. But most of all, be discerning. This is the Issachar imperative. The community lives out strength through faith, as “Be strong in the Lord, and in the power of his might” (Ephesians 6:10, KJV). God grants victory, for “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:57, KJV). In The Great Controversy we read that “The remnant church will be brought into great trial and distress” (The Great Controversy, p. 621, 1911). A passage from Maranatha reminds us that “We are to develop characters like that of Issachar” (Maranatha, p. 245, 1976).

For more articles, please go to http://www.faithfundamentals.blog or our podcast at: https://rss.com/podcasts/the-lamb.

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

SELF-REFLECTION

How can I delve deeper into the lessons of Issachar in my personal devotional life, allowing these truths to shape my character and priorities?

How can we adapt the model of Issachar—strength, stability, valor, and discernment—to be understandable and relevant to diverse audiences, from seasoned members to new seekers, without compromising theological accuracy?

What are the most common misconceptions about compromise, discernment, and spiritual valor in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members embody the Issachar character, becoming sturdy burden-bearers and discerning leaders who prepare for the sealing and live out the reality of Christ’s soon return?