What should we learn from the tribe of Simeon?

(b) Of SIMEON it is difficult to speak with clearness. The name given him does not seem to characterize him, and Jacob does not in his prophecy as to the tribe appear to refer to it. Moses, in his blessing leaves out Simeon entirely. There is little or no history attaching to them: they seem to be found generally associated with others; in the land, with Judah; and their inheritance falls within the portion of Judah (Joshua 19:1): they have no individual man of any special prominence.

All this, if put together, tells a tale, however, of its own, and it does not seem as if we could be wrong, in characterizing Simeon as the Lot among the children of Israel. Always seeking companionship, he takes the color of the company he keeps, and never attains to individuality. In the matter of Shechem, he would seem to have imbibed fierceness from Levi, who, upon another occasion and in a different spirit, still shows the unflinching determination which we see in the Hivite massacre. On the other hand, in the Midianite snare, we may easily understand them to have been deeply involved as we see, in fact, that it is the conduct of a prince of Simeon that rouses the zeal of Phinehas. Association is the bane all through, a spirit of dependence which seeks help, not of God, but man; and which, while it may give them a transient appearance of prosperity, in the result shows itself as disastrous. In the beginning of their wilderness history they are fifty-nine thousand three hundred strong, third among all the tribes; but at the end they are but twenty-two thousand two hundred, absolutely the weakest of all. Nor do they ever after come into prominence: no name of note occurs among them; hasty maturity, as so often, has passed into a long decay, which, as far as history goes, is final, although it cannot avail against the grace which gives Simeon his place at last in the revived nation.

But the tribe of Simeon depleted drastically in numbers during the wilderness journey, from 59,300 (ch.1:23) to 22,200. what is the reason for this'? Likely it is seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites and became a leader in the corrupting mixture of Israel with the Midianites. How true it is that even rebellion (as seen in Reuben, with Dathan and Abiram) does not have as devastating effects on the people of God as does their being yoked together with unbelievers or with principles of unrighteousness. This is seen in the address of the Lord Jesus to Pergamos in Revelation 2:12-17. Pergamos dwelt "where Satan's seat is" (v.13), that is the world, a compromising mixture that is offensive to the Lord and damaging to themselves. Too frequently we do not suspect the harm there is in unholy associations until we are trapped by them. May the Lord preserve us.

"In looking at Simeon, we are struck with the shrinkage from fifty-nine thousand, three hundred, to twenty-two thousand, two hundred, — his strength but little more than one third of what he had at the start, and we cannot help remembering that it was a prince of this tribe who was the leading offender at Baal Peor, upon whom also judgment was summarily executed (Num. 25:8); and doubtless his brethren (v. 6) who were sharers in his sin partook also of his judgment, leaving Simeon's ranks woefully depleted. But what was this sin that wrought such havoc? What Balak's efforts at cursing could not effect, mixture with the Midianites did, in measure. Rebellion, the sin of Reuben, does not leave the tribe so weak as mingling with strange people does Simeon. How many, alas! of God,s people have proven, as Simeon did here, that mixture with the world saps their strength and destroys their spiritual prosperity! It is the Pergamos state of the Church — marriage with the world, and is so described in Rev. 2. Then, too, as though in solemn warning, it was at the close of the journey that Simeon thus sinned, and there was no time for recovery. Like Solomon afterward, and Lot before, the last thing mentioned is the sin, and their lamp (of testimony) goes out in obscure darkness. David failed grievously, but there was a good measure of recovery (though he bore his scars to the grave). Let us beware of the first symptoms of coldness or worldliness, lest we too, like Simeon, find our last days here blighted by irremediable failure.

The sons of Simeon" (ver. 24). Why is this tribe in such close communication with Judah, coming before Reuben and Levi who for different reasons (Reuben losing the birthright, Levi gaining the temple service) are both prominent after Judah? The reason is found in Joshua 19:1, "their inheritance was within the inheritance of the children of Judah;" and turning to Gen. 49:6-7, both Levi and Simeon were to be scattered in Israel. Truly Levi was scattered, but how honourably and blessedly! appointed to maintain the worship of Jehovah; no care nor anxiety but that which pertained to the worship of God. Simeon was small in Israel. "Neither did all their family multiply like to the children of Judah." Notwithstanding, those mentioned by name were princes, and the house of their fathers prospered (ver. 38). Five hundred of them smote the remnant of the Amalekites that had escaped and dwelt in their cities. This down even to Hezekiah's day. But the word of Jacob at the close of his life was prophetic of the future of each tribe. Simeon and Levi were sons of Leah, and were bound together in the wickedness which caused Jacob to say, "cursed be their anger for it was fierce, and their wrath for it was cruel. I will divide them in Jacob and scatter them in Israel."(Gen. 49) Simeon was the elder, and, may be, compelled Levi to share in his cruelty. They were scattered in Israel. But how wondrously and graciously fulfilled in Levi! His scattering was his exaltation. Simeon on the other hand dwindles down to little more than one-third of his number (compare Num. 1:23, Num. 2:13, Num. 26:14). Zimri, a prince in that tribe, was a ringleader in the iniquity of Poor. The plague that followed slew twenty-four thousand of them and made a terrible breach in that tribe. After the plague, the Lord bids Moses and Eleazar to "take the sum of the congregation;" and Simeon is found to be twenty-two thousand, instead of fifty-nine thousand as at the beginning.

In verses 24 through 43 we have the genealogies of the sons of Simeon. As a consequence of Simeon and Levi's sin, these two brothers were "divided in Jacob, and scattered in Israel" (Gen. 49: 7). However, they differed from each other in that in grace the Lord used Levi's dispersion to give him priestly functions adapted to his position, whereas it was otherwise for Simeon who continued to bear the mark of God's judgment: "And his brethren had not many sons; neither did all their family multiply like to the sons of Judah" (v. 27). Simeon was small in number, partially enveloped in Judah's territory, open to enemy attacks on the south, and without definite borders. But we find here the truth already presented that when collective faith has failed the faith of a few, as previously the individual faith of a Caleb, inspires them to "enlarge their borders." Many "mentioned by name were princes in their families; and their fathers' houses increased greatly" (v. 38). "They found fat and good pasture" where the sons of Ham had dwelt before (v. 40); they even went to "Mount Seir" (v. 42), occupied by Edom. The extent of their possessions depended neither on their numbers nor upon their power. Like Jabez, they bore the consequences of the curse pronounced upon them, but their extreme poverty which they could not deny impelled them to conquer that which God placed within their reach.

In verses 24 through 43 we have the genealogies of the sons of Simeon. As a consequence of Simeon and Levi's sin, these two brothers were “divided in Jacob, and scattered in Israel” (Gen. 49:7). However, they differed from each other in that in grace the Lord used Levi's dispersion to give him priestly functions adapted to his position, whereas it was otherwise for Simeon who continued to bear the mark of God's judgment: “And his brethren had not many sons; neither did all their family multiply like to the sons of Judah” (v. 27). Simeon was small in number, partially enveloped in Judah's territory, open to enemy attacks on the south, and without definite borders. But we find here the truth already presented that when collective faith has failed the faith of a few, as previously the individual faith of a Caleb, inspires them to “enlarge their borders.” Many “mentioned by name were princes in their families; and their fathers' houses increased greatly” (v. 38). “They found fat and good pasture” where the sons of Ham had dwelt before (v. 40); they even went to “Mount Seir” (v. 42), occupied by Edom. The extent of their possessions depended neither on their numbers nor upon their power. Like Jabez, they bore the consequences of the curse pronounced upon them, but their extreme poverty which they could not deny impelled them to conquer that which God placed within their reach.

In order of birth the tribe of Simeon is next, and the prince of Simeon was Shelumiel (v.6), meaning "at peace with God." This too is a striking contrast to Simeon's character as described by his father Jacob in Genesis 49:5-7, who, together with Levi, was guilty of cruel vicious enmity in the murder of the men of Shechem (Gen.34:25-26). Only the grace of God could make any difference in this atrocious case. Is the flesh in us any better than in Simeon and Levi? Not at all: "the mind of the flesh is enmity against God" (Rom.8:7 --JND). Yet God has in pure grace reconciled all believers to Himself (2 Cor.5:18), and we are "at peace with God," as Romans 5:1 declares.

Verse 28 concludes the subject of Israel's blessing each of the tribes. It may not sound as though Simeon and Levi were blessed (vs.5-7), but the honest exposure of their sin is in itself a blessing if they would simply accept it in a spirit of self-judgment.

Verse 28 concludes the subject of Israel's blessing each of the tribes. It may not sound as though Simeon and Levi were blessed (vv. 5-7), but the honest exposure of their sin is in itself a blessing if they would simply accept it in a spirit of self-judgment.

(b) The second lot comes forth to Simeon, in perfect accordance with the character of the tribe, whose weakness we have seen to be in its readily formed associations, and for whom God has now, it appears, associations after His own mind, while thus is fulfilled Jacob's prophecy as to them, "I will divide them in Jacob and scatter them in Israel." These two seemingly so opposite things are accomplished by their receiving their inheritance in the shape of cities scattered, more or less, within the territory already given to Judah — cities that they are unable to occupy by reason of their portion being too large for them. Alas, how little are we able to enjoy all the blessing God has made our own! But thus He makes the need of Simeon supply the need of Judah, and exhibits to us the dependence of communion (which Simeon stands for) upon worship — the dependence, too, (though with a characteristic difference,) of worship upon communion. Very much as the Levites were in Leviticus given to the priests, so here, we may say, is Simeon given to Judah.