Genesis 49:15

Translation
King James Version
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.
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KJV (with Strong's)
And he saw H7200 that rest H4496 was good H2896, and the land H776 that it was pleasant H5276; and bowed H5186 his shoulder H7926 to bear H5445, and became a servant H5647 unto tribute H4522.
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Complete Jewish Bible
On seeing how good is settled life and how pleasant the country, he will bend his back to the burden, and submit to forced labor.
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Berean Standard Bible
He saw that his resting place was good and that his land was pleasant, so he bent his shoulder to the burden and submitted to labor as a servant.
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American Standard Version
And he saw a resting-place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under taskwork.
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World English Bible Messianic
He saw a resting place, that it was good, the land, that it was pleasant. He bows his shoulder to the burden, and becomes a servant doing forced labor.
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Geneva Bible (1599)
And he shall see that rest is good, and that the land is pleasant, and he shall bow his shoulder to beare, and shalbe subiect vnto tribute.
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Young's Literal Translation
And he seeth rest that it is good, And the land that it is pleasant, And he inclineth his shoulder to bear, And is to tribute a servant.
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See also
Psalms 81:6Ezekiel 29:182 Samuel 7:1Matthew 23:4Judges 3:11Joshua 14:15
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The Deaths of Jacob and Joseph
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In the KJVVerse 1,489 of 31,102

Study This Verse

SUMMARY

Genesis 49:15 presents Jacob's prophetic declaration over his son Issachar, foretelling a tribal character deeply rooted in a desire for peace and the enjoyment of fertile land. This blessing describes Issachar as perceiving "rest" as good and the "land" as pleasant, indicating a profound appreciation for tranquility and agricultural prosperity. Consequently, the tribe is depicted as willing to "bow his shoulder to bear" burdens and become "a servant unto tribute," suggesting a pragmatic acceptance of labor or taxation to secure their desired comfort and maintain their valuable inheritance.

CONTEXT

  • Literary Context: Genesis 49 records Jacob's final, divinely inspired pronouncements over his twelve sons, delivered just before his death. These blessings are not mere well-wishes but prophetic insights into the future character, destiny, and geographical allocations of the tribes descending from each son. Each son's prophecy often reflects their past actions, their mother's influence, or a symbolic representation of their future tribal identity. For instance, Judah receives a prophecy of kingship and leadership, while Dan is likened to a serpent. Issachar's blessing, nestled among these diverse prophecies, contrasts sharply with the more aggressive or leadership-oriented tribes, highlighting a unique tribal disposition focused on stability and agricultural wealth. The overall chapter serves as a foundational text for understanding the subsequent roles and characteristics of the tribes of Israel throughout their history.
  • Historical & Cultural Context: In the ancient Near East, land was the primary source of wealth and security. Fertile ground was highly coveted, as it ensured sustenance and prosperity for a tribal group. The concept of "tribute" (Hebrew: mas) was common, referring to forced labor, taxes, or levies imposed by a dominant power on a subordinate group, often in exchange for peace or protection. Tribes or city-states might choose to pay tribute rather than engage in costly and destructive warfare, especially if their primary interest was agriculture and a settled life. The tribe of Issachar would eventually settle in the fertile Jezreel Valley (also known as the Plain of Esdraelon), a strategically important and highly productive agricultural region. This geographical reality aligns perfectly with Jacob's prophecy, as control of such a desirable area often came with the necessity of defending it or submitting to stronger neighbors for peace.
  • Key Themes: Genesis 49:15 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it illustrates the theme of Divine Sovereignty and Tribal Destiny, showing how God, through Jacob's prophetic words, outlines the future paths of the Israelite tribes, even their inherent characteristics and inclinations. Secondly, it highlights the Value of Land and Rest, portraying the deep human desire for a secure, productive, and peaceful existence, a theme that resonates throughout the biblical narrative concerning the Promised Land. Thirdly, the verse subtly introduces the Tension Between Freedom and Security, as Issachar's pursuit of comfort leads to a willingness to compromise autonomy for the sake of peace and prosperity. This theme is further explored in Israel's history, where the desire for security often led to alliances or subjugation, sometimes at the expense of their covenantal distinctiveness, as seen in various periods of foreign domination referenced in the book of Judges. Lastly, it touches on the theme of Labor and Stewardship, depicting a tribe deeply connected to the land through their willingness to "bear" its burdens, reflecting a pragmatic approach to their God-given inheritance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Rest (Hebrew, mᵉnûwchâh', H4496): This term (H4496) signifies more than mere cessation from labor; it denotes a settled dwelling, a place of quiet, security, and stability. It implies a deep desire for a peaceful, established existence, a sense of being at ease and comfortable in one's abode. For Issachar, this "rest" was not just a physical state but a cherished condition of life, a state of tranquility and unhindered enjoyment of their surroundings.
  • Pleasant (Hebrew, nâʻêm', H5276): This word (H5276) describes something agreeable, delightful, or beautiful. When applied to the land, it suggests that Issachar found their inheritance not merely productive but inherently appealing, satisfying, and enjoyable. This aesthetic and experiential appreciation for the land contributed significantly to their desire to remain undisturbed and cultivate its bounty.
  • Tribute (Hebrew, maç', H4522): This term (H4522) refers to a burden, specifically a tax in the form of forced labor or compulsory service. It denotes a levy imposed by a superior power, often for public works or as a sign of subjugation. For Issachar, becoming a "servant unto tribute" meant accepting these burdensome demands, whether in labor or taxation, as a pragmatic means to secure their desired peace and agricultural prosperity.

Verse Breakdown

  • "And he saw that rest [was] good": This clause reveals Issachar's core inclination and perception. The "he" refers to Issachar (the progenitor, representing the tribe). "Saw" (H7200, râʼâh) implies not just physical sight but discernment and appreciation. Issachar perceived and valued menuchah (rest, quiet, security) as ṭôwb (good, beneficial, desirable). This establishes their fundamental priority: a settled, peaceful existence.
  • "and the land that [it was] pleasant": This expands on the reason for their desire for rest. The land itself, their inheritance, was nâʻêm (pleasant, delightful, agreeable). This indicates a deep satisfaction with their territorial portion, likely referring to the fertile plains they would inhabit. The beauty and productivity of their land reinforced their desire for a tranquil life free from conflict.
  • "and bowed his shoulder to bear": This is a vivid and powerful metaphor for accepting a burden or submitting to labor. The "shoulder" (H7926, shᵉkem) is the place where yokes are placed for carrying heavy loads. To "bow" (H5186, nâṭâh) one's shoulder to "bear" (H5445, çâbal) signifies a willing submission to hard work, responsibility, or even servitude. It portrays Issachar as ready to endure strenuous demands.
  • "and became a servant unto tribute": This clause describes the consequence of their priorities. To "become a servant" (H5647, ʻâbad, meaning to work or serve) implies a state of servitude or subjugation. "Unto tribute" (H4522, maç) specifies the nature of this service: forced labor or taxation. This suggests that Issachar would be willing to pay heavy taxes or perform compulsory service for stronger powers, or even internal authorities, if it meant preserving their peace and enjoying their prosperous land, rather than engaging in conflict for absolute independence.

Literary Devices

Jacob's prophecy for Issachar makes effective use of Symbolism and Metaphor. The imagery of "bowing his shoulder to bear" is a potent metaphor, likening Issachar to a strong, docile beast of burden, such as an ox, submitting to a yoke. This symbolizes the tribe's readiness to accept arduous labor or imposed burdens. The "rest" and "pleasant land" symbolize the tribe's core values and the material blessings they would inherit. The contrast between the desire for comfort and the willingness to endure servitude creates a subtle juxtaposition, highlighting the pragmatic, perhaps even complacent, character of Issachar. This prophetic utterance functions as a prognostication, foretelling the future disposition and historical trajectory of the tribe.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 49:15 offers profound theological insights into the nature of human desire, the blessings of land, and the potential pitfalls of prioritizing comfort. While God provides good gifts like rest and fertile land, Issachar's response reveals a human tendency to value these earthly blessings above all else, even at the cost of freedom or a higher calling. This raises questions about true rest, which the Bible often portrays as spiritual peace and security found in God alone, rather than in material circumstances. The tribe's willingness to accept "tribute" for the sake of ease serves as a cautionary tale, reminding believers that the pursuit of earthly comfort can lead to compromises that diminish spiritual vitality or distract from divine purpose. It challenges us to discern what burdens we are willing to bear and for what ultimate purpose, contrasting Issachar's earthly pragmatism with a call to courageous faith and unwavering commitment to God's kingdom.

REFLECTION AND APPLICATION

Genesis 49:15 serves as a powerful mirror for contemporary believers, prompting us to critically examine our own priorities and the compromises we might make for the sake of comfort and security. In a world that often glorifies ease and material prosperity, Issachar's story challenges us to ask: What do we consider "good" and "pleasant" in our lives, and what are we willing to "bow our shoulder" to bear—or avoid—to maintain that comfort? Are we, like Issachar, at risk of accepting burdens or submitting to systems that diminish our spiritual freedom, compromise our convictions, or distract us from God's higher calling, simply to preserve a comfortable existence? This verse encourages a profound self-awareness, urging us to consider whether our pursuit of "rest" is rooted in God's peace or in fleeting earthly tranquility. True rest and fulfillment are not found in the absence of all burdens or in material abundance, but in faithful obedience to Christ and a willingness to bear His yoke, which is light, for the sake of eternal purposes. It calls us to cultivate a spirit of discernment, ensuring that our desire for peace does not lead to spiritual complacency or a neglect of courageous action when God calls us to stand for truth and righteousness.

Questions for Reflection

  • What "rest" or "pleasant land" (i.e., comforts, securities, possessions) do I prioritize in my life?
  • What burdens or "tribute" (i.e., compromises, silent acquiescence, unfulfilling labor) am I willing to accept to maintain my comfort or security?
  • How might my pursuit of earthly ease hinder my spiritual growth or willingness to embrace God's calling, especially if it involves discomfort or sacrifice?
  • In what ways can I seek true spiritual rest in Christ, rather than relying solely on external circumstances for peace and contentment?

FAQ

What does "servant unto tribute" mean for the tribe of Issachar?

Answer: "Servant unto tribute" (Hebrew: maç ʻâbad) refers to compulsory labor, forced service, or taxation imposed by a ruling power. For Issachar, it suggests that they would willingly submit to such burdens or levies from stronger nations or internal authorities in exchange for the peace and security needed to enjoy their fertile land and agricultural prosperity. It implies a pragmatic decision to avoid conflict by accepting a subordinate role, rather than fighting for complete autonomy. This characteristic is seen in later Israelite history, where various tribes, including Issachar, sometimes paid tribute to foreign powers to avoid invasion or maintain their agricultural output, as referenced in 1 Kings 9:21.

Did Issachar's choice to "bow his shoulder" make them weak or unfaithful?

Answer: The text does not explicitly label Issachar as weak or unfaithful, but it does highlight a distinctive characteristic. Their choice reflects a pragmatic approach, prioritizing agricultural wealth and peace over military prowess or political independence, which contrasted with other tribes. While it allowed them to prosper materially, it also exposed them to potential subjugation. However, later biblical accounts show Issachar contributing to Israel's leadership and military efforts. For example, 1 Chronicles 12:32 praises men of Issachar as having "understanding of the times, to know what Israel ought to do," indicating wisdom and strategic insight. This suggests that their character was complex and evolved, not solely defined by this initial prophecy, and that their pragmatism could also manifest as wisdom and a willingness to contribute where their strengths lay.

CHRIST-CENTERED FULFILLMENT

While Issachar "bowed his shoulder to bear" tribute for earthly comfort and the enjoyment of a pleasant land, Christ uniquely fulfills and transforms this imagery by willingly bowing His shoulder to bear the ultimate burden: the sin of humanity and the cross of Calvary. Unlike Issachar, who sought earthly rest and security through submission to human powers, Jesus' submission was to the perfect will of His Father, leading not to worldly comfort but to eternal redemption and true spiritual rest for all who believe. He became the ultimate "servant unto tribute," paying the ultimate "tribute" or ransom for our sins, as foretold in Isaiah 53:4-7. Through His voluntary suffering and death, Jesus liberates us from the bondage of sin and death, offering a rest that transcends any earthly peace or prosperity. He invites all who are weary and burdened to come to Him and find rest for their souls, a rest that is not found in avoiding burdens but in taking up His light yoke and learning from Him. His kingdom is not of this world, and His followers are called to bear burdens for His sake, not for fleeting comfort, but for eternal glory and the advancement of His righteous reign.

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Commentary on Genesis 49 verses 13–21

Here we have Jacob's prophecy concerning six of his sons.

I. Concerning Zebulun (Gen 49:13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Jos 19:11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.

II. Concerning Issachar, Gen 49:14, Gen 49:15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.

III. Concerning Dan, Gen 49:16, Gen 49:17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col 3:11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.

Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (Gen 49:18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, Gen 49:10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb 11:13, Heb 11:14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on: and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.

IV. Concerning Gad, Gen 49:19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (Ch1 12:8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretels that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see Ch1 5:18, etc. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom 8:37.

V. Concerning Asher (Gen 49:20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Ecc 5:9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.

VI. Concerning Naphtali (Gen 49:21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Pro 5:19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Psa 18:33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–21. Public domain.
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Hippolytus of RomeAD 235
ON THE BLESSINGS OF ISAAC AND JACOB 21
The text metaphorically and allegorically signifies the Savior through Issachar. Only this one, in fact, wished for the good since his childhood, as Isaiah confirms: “Before the child learned how to call mother and father, he said no to evil and chose the good.” He has found his rest in the inheritance of the prophets, in order to accomplish what they had foretold. On the mountain Moses and Elijah were seen while they talked to him by standing one at his right and the other at his left, in order to demonstrate that the Savior rested between them.
Ambrose of MilanAD 397
On the Blessings of the Patriarchs
“Issachar desired the good and rested in the midst of lots. And seeing the place of rest that it is good, and the land that it is rich, he bowed his shoulder to labor and became a husbandman.” Issachar is called “reward,” and therefore he represents Christ, who is our reward, because we buy him for ourselves for the hope of everlasting salvation, not with gold and silver but with faith and devotion.… He is the one who desired the good from the beginning and did not know how to desire what is evil. Of him also Isaiah says, “Before the child knows how to call his father or mother, he does not trust evil, choosing what is good.” He rested among the lots of the Old Testament and the New and in the midst of the prophets. And therefore he appeared in the middle between Moses and Elijah, to show us that he had rest through discourse with them, through whom many renounce their sins and believe in the living God, and that they themselves are witnesses of his resurrection and blessed repose. Accordingly, to call the nations to the grace of his resurrection—which is the rich and fertile land that bears everlasting fruits, fruits a hundredfold and sixtyfold13—he bowed his shoulder to labor, bowed himself to the cross, to carry our sins. For that reason the prophet says, “whose government is on his shoulder.” This means, above the passion of his body is the power of his divinity, or it refers to the cross that towers above his body. Therefore he bowed his shoulder, applying himself to the plow, patient in the endurance of all insults, and so subject to affliction that he was wounded on account of our iniquities and weakened on account of our sins. “And he became a gardener,” for he knew how to sow his own land with good grain and to plant fruitful trees with deep roots.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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