V’zot Ha’berakhah
This is the blessing
“Unheard Simeon Says, But Not Forsaken”
Deuteronomy 33:1–34:12
Joshua 1:1–18 (A); 1:1-9 (S)
excerpted from TorahScope, Volume III
Each year when the annual Torah cycle comes to a close, on the concluding day of Sukkot or the Feast of Tabernacles, the final blessings of Moses over the Ancient Israelites are emphasized. While these blessings, perhaps also combined with the final blessings of Jacob over his sons (Genesis 49), have helped spur much artistic creativity—in the form of paintings, stained glass windows, illustrative banners, and abstract drawings—the exclusion of Simeon in Moses’ blessings is rarely considered. The tendency for many Torah teachers and students, is to focus on the blessings bestowed upon Judah, Levi, and Joseph. This is widely understandable, because they were given unique leadership responsibilities for the future of Israel.
However, with a new yearly trek through the Torah about to commence, the absence of a blessing for Simeon—in lieu of some serious inquiry about the iniquities of the Patriarchs which has plagued Israel for millennia—just might shed some light on why Simeon was denied even a cursory mention in Moses’ summary blessings. But before elaborating on Simeon’s life and challenges, first read the text and note that despite the curses which will ultimately ensue from deviant behavior, the Holy One would be an everlasting shield and sword, lifting Israel to high places, as their enemies cringed in fear and derision at their defeat:
“This is the blessing with which Moses the man of God blessed the children of Israel before his death. He said, ‘The LORD came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At his right hand was a fiery law for them. Yes, he loves the people. All his holy ones are in your hand. They sat down at your feet. Each receives your words. Moses commanded us a law, an inheritance for the assembly of Jacob. He was king in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together. Let Reuben live, and not die; Nor let his men be few.’ This is for Judah. He said, ‘Hear, LORD, the voice of Judah. Bring him in to his people. With his hands he contended for himself. You shall be a help against his adversaries.’ About Levi he said, ‘Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah. He said of his father, and of his mother, “I have not seen him.” He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant. They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar. LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.’ About Benjamin he said, ‘The beloved of the LORD will dwell in safety by him. He covers him all day long. He dwells between his shoulders.’ About Joseph he said, ‘His land is blessed by the LORD, for the precious things of the heavens, for the dew, for the deep that couches beneath, for the precious things of the fruits of the sun, for the precious things that the moon can yield, for the best things of the ancient mountains, for the precious things of the everlasting hills, for the precious things of the earth and its fullness, the good will of him who lived in the bush. Let this come on the head of Joseph, on the crown of the head of him who was separated from his brothers. Majesty belongs to the firstborn of his herd. His horns are the horns of the wild ox. With them he will push all the peoples to the ends of the earth. They are the ten thousands of Ephraim. They are the thousands of Manasseh.’ About Zebulun he said, ‘Rejoice, Zebulun, in your going out; and Issachar, in your tents. They will call the peoples to the mountain. There they will offer sacrifices of righteousness, for they will draw out the abundance of the seas, the hidden treasures of the sand.’ About Gad he said, ‘He who enlarges Gad is blessed. He dwells as a lioness, and tears the arm and the crown of the head. He provided the first part for himself, for the lawgiver’s portion was reserved for him. He came with the heads of the people. He executed the righteousness of the LORD, His ordinances with Israel.’ About Dan he said, ‘Dan is a lion’s cub that leaps out of Bashan.’ About Naphtali he said, ‘Naphtali, satisfied with favor, full of the LORD’s blessing, possess the west and the south.’ About Asher he said, ‘Asher is blessed with children. Let him be acceptable to his brothers. Let him dip his foot in oil. Your bars will be iron and bronze. As your days, so your strength will be. There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies. The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, “Destroy!” Israel dwells in safety, the fountain of Jacob alone, in a land of grain and new wine. Yes, his heavens drop down dew. You are happy, Israel! Who is like you, a people saved by the LORD, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places’” (Deuteronomy 33:1-29, WMB).
As is well known from an exhaustive study of the Torah, corresponding passages from the balance of Scripture, and the writings of the Apostle Paul—the history of Ancient Israel has been preserved as an instructional tool for all future generations. It is extremely useful for Messiah followers to reflect upon and consider, particularly in terms of not falling into the errors and mistakes of those who fell into temptation:
“Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come. Therefore let him who thinks he stands be careful that he doesn’t fall. No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it” (1 Corinthians 10:11-13, WMB).
As we note the relevance of the Torah, for its fuller understanding of the ways and plans of God—with the human proclivity to become prideful, resulting in fallacious conclusions—the temptation to spend an inordinate amount of time and energy on superfluous teaching, can proliferate. Nevertheless, the exclusion of Simeon in Moses’ blessing, poses a bit of a conundrum. It generates a logical inquiry of why he was ignored. In order to answer this question, a comprehensive review of Simeon’s life is necessary, in order to attempt to discern what could have possibly initiated his omission.
First, as historical background information, one has to recognize the complex life of Jacob, and the problems which naturally ensue when a man has children from multiple wives. Recall that Jacob was smitten with Rachel at the well in Paddan-aram, but her cunning father Laban deceived Jacob—and instead of giving Rachel to Jacob at the consummation, he instead substituted his firstborn daughter Leah (Genesis 29:9-30). Nevertheless, after working an additional seven years for his beloved Rachel, the complicated dynamics of the family are witnessed:
“In the evening, he took Leah his daughter, and brought her to Jacob. He went in to her. Laban gave Zilpah his servant to his daughter Leah for a servant. In the morning, behold, it was Leah! He said to Laban, ‘What is this you have done to me? Didn’t I serve with you for Rachel? Why then have you deceived me?’ Laban said, ‘It is not done so in our place, to give the younger before the firstborn. Fulfill the week of this one, and we will give you the other also for the service which you will serve with me for seven more years.’ Jacob did so, and fulfilled her week. He gave him Rachel his daughter as wife. Laban gave Bilhah, his servant, to his daughter Rachel to be her servant. He went in also to Rachel, and he loved also Rachel more than Leah, and served with him seven more years. The LORD saw that Leah was hated, and he opened her womb, but Rachel was barren” (Genesis 29:23-31, WMB).
Here, we see how there can be convoluted relationships, when an unloved first wife is in competition with a second cherished wife. To further exacerbate the problem, the Lord began to open up the womb of Leah, while leaving Rachel barren. Consider Leah’s naming of the first four sons, born to the union of Jacob and Leah:
“Leah conceived, and bore a son, and she named him Reuben. For she said, ‘Because the LORD has looked at my affliction; for now my husband will love me.’ She conceived again, and bore a son, and said, ‘Because the LORD has heard that I am hated, he has therefore given me this son also.’ She named him Simeon. She conceived again, and bore a son. She said, ‘Now this time my husband will be joined to me, because I have borne him three sons.’ Therefore his name was called Levi. She conceived again, and bore a son. She said, ‘This time I will praise the LORD.’ Therefore she named him Judah. Then she stopped bearing” (Genesis 29:32-35, WMB).
It should be understood that naming children is a critical responsibility for parents, and as we can read here, names were often an expression of what the mother was experiencing at the time of birth. Here, Leah named her sons the following Hebrew names, with their corresponding meanings: Reuben (Re’uven), meaning “see, a son” (CJSB); Simeon (Shim’on), “hearing” (CJSB); Levi (Levi), “joining” (CJSB); and Judah (Y’hudah), “praise” (CJSB). The fact that Simeon’s name is closely related to the Hebrew shama is quite telling, given the emphasis throughout the Scriptures for God’s people to hear and obey His Word. Might this be a subtle indication that followers of the Messiah should hear what the life of Shimon is communicating?
In addition, as noted above, to further complicate matters and life challenges for Simeon—he was the second born son of the unloved Leah, an unenviable position given the privileges often bestowed on firstborn sons in the Ancient Near East. During his upbringing, he was always Reuben’s younger brother, and with it an ensuing sibling rivalry probably occurred. There is little doubt in my mind, that he was aware of Jacob’s preference for Rachel, given the relative intimacy revealed through observing conversations and close quartered tent cohabitation. It is not a stretch to conclude that Simeon, like any yearning child, was trying to gain the love and approval of his father Jacob—who was becoming further distracted with not only the eventual birth of Joseph to his beloved Rachel (an obvious favorite son, even more so than Reuben), but also the births of additional sons by Leah’s maid Zilpah, and Rachel’s maid Bilpah. As is readily understood, the complexities of this multiple “wife/concubine” family, and all of the relational challenges which would naturally erupt, expanded especially years later, when the ten sons of Jacob decided to sell the favored Joseph to some Midianite traders (Genesis 37:28).
However, before this tragic event years later, upon relocating to Canaan, the Torah reveals that Leah continued to have two more sons, Issachar (Yissakhar), meaning “hire, reward” (CJSB), and Zebulun (Z’vulun), meaning “living together” (CJSB). There was also a daughter she named Dinah (Dinah), meaning “controversy over rights” (CJSB). This was prior to Rachel finally conceiving, and birthing the favored Joseph (Yosef), whose name means “may he add” (CJSB):
“Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother, Leah. Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’ Leah said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes, also?’ Rachel said, ‘Therefore he will lie with you tonight for your son’s mandrakes.’ Jacob came from the field in the evening, and Leah went out to meet him, and said, ‘You must come in to me; for I have surely hired you with my son’s mandrakes.’ He lay with her that night. God listened to Leah, and she conceived, and bore Jacob a fifth son. Leah said, ‘God has given me my hire, because I gave my servant to my husband.’ She named him Issachar. Leah conceived again, and bore a sixth son to Jacob. Leah said, ‘God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons.’ She named him Zebulun. Afterwards, she bore a daughter, and named her Dinah. God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, ‘God has taken away my reproach.’ She named him Joseph, saying, ‘May the LORD add another son to me’” (Genesis 30:14-24, WMB).
To further complicate matters in this rapidly expanding family, envious and jealous Rachel had already given her maid Bilpah to Jacob, resulting in the births of Dan (Dan), whose name means “he judged” (CJSB), and Napthali (Naftali), meaning “my wrestling” (CJSB), whom Rachel named. This prompted Leah to also give her maid Zilpah to Jacob, resulting in the births of Gad (Gad), “good fortune” (CJSB), and Asher (Asher), “happy” (CJSB), who Leah named:
“When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, ‘Give me children, or else I will die.’ Jacob’s anger burned against Rachel, and he said, ‘Am I in God’s place, who has withheld from you the fruit of the womb?’ She said, ‘Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her.’ She gave him Bilhah her servant as wife, and Jacob went in to her. Bilhah conceived, and bore Jacob a son. Rachel said, ‘God has judged me, and has also heard my voice, and has given me a son.’ Therefore she called his name Dan. Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son. Rachel said, ‘I have wrestled with my sister with mighty wrestlings, and have prevailed.’ She named him Naphtali. When Leah saw that she had finished bearing, she took Zilpah, her servant, and gave her to Jacob as a wife. Zilpah, Leah’s servant, bore Jacob a son. Leah said, ‘How fortunate!’ She named him Gad. Zilpah, Leah’s servant, bore Jacob a second son. Leah said, ‘Happy am I, for the daughters will call me happy.’ She named him Asher” (Genesis 30:1-13, WMB).
One can only imagine how dysfunctional the family of Jacob was becoming, with the jealous wives and concubines, vying for Jacob’s amorous attention—and all of the sibling rivalries unsurprisingly arising!
Years later, Jacob’s family was finally released from the deceptive clutches of Laban. The anxious journey back to Canaan, included a visitation from the angel of the Lord, resulting in the renaming of Jacob to Israel, with a displaced hip after he had divided his family into two camps at Mahanaim (Genesis 32). Finally, after the frightful encounter with Jacob’s estranged brother Esau, prior to completing crossing the Jordan, the circumstances of life were ripe for the maturing sons of over Jacob/Israel to exercise their emerging adulthood. But upon Jacob actually purchasing some property in Shechem from the king, and settling with his family (Genesis 33:19), the complicated episode between Hamor, the prince of Shechem and Jacob’s only daughter Dinah, created an lasting legacy which stained and impacted the descendants of Simeon from this tragic, deceitful, murderous incident. This conclusion references Simeon’s (and to a lesser extent Levi’s) leading reaction to the dishonoring of their sister Dinah, after she had made herself known among the Shechemites, by “visiting” the ladies of Shechem in the city square. In order to appreciate all of the nuances and implications of this complicated affair, and the nefarious consequences, Genesis 34 perhaps needs to be considered in its totality:
“Dinah, the daughter of Leah, whom she bore to Jacob, went out to see the daughters of the land. Shechem the son of Hamor the Hivite, the prince of the land, saw her. He took her, lay with her, and humbled her. His soul joined to Dinah, the daughter of Jacob, and he loved the young lady, and spoke kindly to the young lady. Shechem spoke to his father, Hamor, saying, ‘Get me this young lady as a wife.’ Now Jacob heard that he had defiled Dinah, his daughter; and his sons were with his livestock in the field. Jacob held his peace until they came. Hamor the father of Shechem went out to Jacob to talk with him. The sons of Jacob came in from the field when they heard it. The men were grieved, and they were very angry, because he had done folly in Israel in lying with Jacob’s daughter, a thing that ought not to be done. Hamor talked with them, saying, ‘The soul of my son, Shechem, longs for your daughter. Please give her to him as a wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land will be before you. Live and trade in it, and get possessions in it.’ Shechem said to her father and to her brothers, ‘Let me find favor in your eyes, and whatever you will tell me I will give. Ask me a great amount for a dowry, and I will give whatever you ask of me, but give me the young lady as a wife.’ The sons of Jacob answered Shechem and Hamor his father with deceit when they spoke, because he had defiled Dinah their sister, and said to them, ‘We can’t do this thing, to give our sister to one who is uncircumcised; for that is a reproach to us. Only on this condition will we consent to you. If you will be as we are, that every male of you be circumcised, then will we give our daughters to you; and we will take your daughters to us, and we will dwell with you, and we will become one people. But if you will not listen to us and be circumcised, then we will take our sister, and we will be gone.’ Their words pleased Hamor and Shechem, Hamor’s son. The young man didn’t wait to do this thing, because he had delight in Jacob’s daughter, and he was honored above all the house of his father. Hamor and Shechem, his son, came to the gate of their city, and talked with the men of their city, saying, ‘These men are peaceful with us. Therefore let them live in the land and trade in it. For behold, the land is large enough for them. Let’s take their daughters to us for wives, and let’s give them our daughters. Only on this condition will the men consent to us to live with us, to become one people, if every male among us is circumcised, as they are circumcised. Won’t their livestock and their possessions and all their animals be ours? Only let’s give our consent to them, and they will dwell with us.’ All who went out of the gate of his city listened to Hamor, and to Shechem his son; and every male was circumcised, all who went out of the gate of his city. On the third day, when they were sore, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword, came upon the unsuspecting city, and killed all the males. They killed Hamor and Shechem, his son, with the edge of the sword, and took Dinah out of Shechem’s house, and went away. Jacob’s sons came on the dead, and plundered the city, because they had defiled their sister. They took their flocks, their herds, their donkeys, that which was in the city, that which was in the field, and all their wealth. They took captive all their little ones and their wives, and took as plunder everything that was in the house. Jacob said to Simeon and Levi, ‘You have troubled me, to make me odious to the inhabitants of the land, among the Canaanites and the Perizzites. I am few in number. They will gather themselves together against me and strike me, and I will be destroyed, I and my house.’ They said, ‘Should he deal with our sister as with a prostitute?’” (Genesis 34:1-31, WMB).
Regardless of how one wants to interpret the love/lust affair between Hamor and Dinah, suffice it to say, the deceitful and murderous actions taken by the sons of Jacob/Israel, led by Simeon and Levi, had demonstrable repercussions on both of their tribal heritages (Genesis 49:5-7). The fact that the Shechemites were willing to forthrightly honor the Abrahamic Covenant, sealed with their painful circumcision, contributed directly to their defenseless slaughtering. For whatever reasons, Reuben was not the instigator of the assault, but instead, the second born Simeon with his co-conspirator Levi—perhaps attempting to gain some favor with Jacob, by chivalrously defending the honor of his full sister Dinah—appears to be the son held most responsible by Jacob. This is attested by the eventual prophecies spoken over Jacob’s sons, as he was preparing to die:
“Simeon and Levi are brothers. Their swords are weapons of violence. My soul, don’t come into their council. My glory, don’t be united to their assembly; for in their anger they killed men. In their self-will they hamstrung cattle. 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” (Genesis 49:5-7, WMB).
These prophecies are eventually fulfilled, as the Tribe of Simeon, despite receiving the second lot when the Promised Land was being divided during the invasion led by Joshua, was ultimately relegated to occupy some of the territory assigned to Judah (Joshua 19:1-9), leading to their absorption into Judah. The Tribe of Levi was entrusted with the priestly functions, which would be responsible for handling all of the required bloody sacrifices. Clearly, Jacob was upset with their cruel, fierce anger, and knew that these deceit-induced murders, coupled with the secreted idols (Genesis 35:2-4) which were taken from Paddan-aram, brought undesired curses and difficulties upon him and his family.
Shortly thereafter, the Lord told Jacob to depart from Shechem, and proceed to Bethel and beyond, ultimately relocating to the Hebron area, where his family was reunited during the waning days of his father Isaac (Genesis 35:27-29). This repeated, to a certain extent, the actions taken by his grandfather Abraham years earlier, when he first came into the Shechem area, built an altar, and then was told in the first appearance of the Lord to Him, to proceed onto Bethel and then to the Negev (Genesis 12:1-8). Note the additional information recorded in the passage, which describes Jacob’s similar trek down the highway:
“God said to Jacob, ‘Arise, go up to Bethel, and live there. Make there an altar to God, who appeared to you when you fled from the face of Esau your brother.’ Then Jacob said to his household, and to all who were with him, ‘Put away the foreign gods that are among you, purify yourselves, and change your garments. Let’s arise, and go up to Bethel. I will make there an altar to God, who answered me in the day of my distress, and was with me on the way which I went.’ They gave to Jacob all the foreign gods which were in their hands, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem. They traveled, and a terror of God was on the cities that were around them, and they didn’t pursue the sons of Jacob. So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. He built an altar there, and called the place El Beth El; because there God was revealed to him, when he fled from the face of his brother. Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; and its name was called Allon Bacuth. God appeared to Jacob again, when he came from Paddan Aram, and blessed him. God said to him, ‘Your name is Jacob. Your name shall not be Jacob any more, but your name will be Israel.’ He named him Israel. God said to him, ‘I am God Almighty. Be fruitful and multiply. A nation and a company of nations will be from you, and kings will come out of your body. The land which I gave to Abraham and Isaac, I will give it to you, and to your offspring after you I will give the land.’ God went up from him in the place where he spoke with him. Jacob set up a pillar in the place where he spoke with him, a pillar of stone. He poured out a drink offering on it, and poured oil on it. Jacob called the name of the place where God spoke with him ‘Bethel’” (Genesis 35:1-15, WMB).
Apparently, Jacob’s entourage was still beholden to some foreign gods, represented by idols and rings in their ears. But rather than burning them, Jacob simply retrieved them all, buried them under an oak near Shechem, and then traversed toward Bethel—pressed on by the fear of retribution by the bereaved but terrified neighbors, who let Jacob’s family and servants travel unimpeded.
It should be noted that it was in Bethel years earlier, where Jacob had a very meaningful dream-vision, seeing angels ascending and descending on a ladder with the Holy One (Genesis 28), as he was fleeing from enraged Esau. Jacob finally returned to the place of this dramatic encounter, in order to fulfill his vow to the Lord. It was at Bethel, where Rachel’s nurse died and was buried under another oak. But more substantially, the Lord restated the renaming of Jacob to Israel, and reiterated the Abrahamic Covenant regarding the ultimate disposition of the Promised Land, and all of the attendant blessings Jacob was to inherit.
The fact that Bethel, BeitEl meaning “house of God,” represented such significant experiences for both Abraham and Jacob, is duly noted and a subject for further study. But the issues in the heart of Simeon, knowing that he had disappointed his father Jacob, rather than having gained his favor, most assuredly must have continued to plague him. It was the murders he was responsible for, which made Jacob’s family odious among the inhabitants of Canaan:
“Jacob said to Simeon and Levi, ‘You have troubled me, to make me odious to the inhabitants of the land, among the Canaanites and the Perizzites. I am few in number. They will gather themselves together against me and strike me, and I will be destroyed, I and my house’” (Genesis 34:30, WMB).
The next significant time, where Simeon is mentioned in Scripture, occurs years later, after Joseph had risen to become the viceroy over Egypt, with a famine ravaging the region. Recalling the specific incident when concealed Joseph wanted to finally reunite with his full brother Benjamin, he selected Simeon (Genesis 42:24) as the one son who would continue in bondage, until the other brothers returned from Canaan with his full brother Benjamin. One wonders if Joseph chose Simeon over the others, because he knew of the disdain Jacob had for Simeon, given the inevitable family discussions which resulted from the murderous actions taken at Shechem. And so, Simeon was incarcerated and left behind, not knowing what his fate would be. Certainly this period of time gave Simeon some moments to reflect upon the prolonging guilt still plaguing his conscience, over what had transpired at Shechem—and anything else he had done—because at the time, he did not know what Joseph was intending to do. But it is also noted how when the brothers returned to Jacob with directions to retrieve Benjamin in order to release Simeon, the aged and still-mourning Jacob was bereaved with the prospect of losing yet another son, and perhaps even Benjamin, his only known remaining physical connection to the beloved Rachel:
“They came to Jacob their father, to the land of Canaan, and told him all that had happened to them, saying, ‘The man, the lord of the land, spoke roughly with us, and took us for spies of the country. We said to him, “We are honest men. We are no spies. We are twelve brothers, sons of our father; one is no more, and the youngest is today with our father in the land of Canaan.” The man, the lord of the land, said to us, “By this I will know that you are honest men: leave one of your brothers with me, and take grain for the famine of your houses, and go your way. Bring your youngest brother to me. Then I will know that you are not spies, but that you are honest men. So I will deliver your brother to you, and you shall trade in the land.”’ As they emptied their sacks, behold, each man’s bundle of money was in his sack. When they and their father saw their bundles of money, they were afraid. Jacob, their father, said to them, ‘You have bereaved me of my children! Joseph is no more, Simeon is no more, and you want to take Benjamin away. All these things are against me.’ Reuben spoke to his father, saying, ‘Kill my two sons, if I don’t bring him to you. Entrust him to my care, and I will bring him to you again.’ He said, ‘My son shall not go down with you; for his brother is dead, and he only is left. If harm happens to him along the way in which you go, then you will bring down my gray hairs with sorrow to Sheol’” (Genesis 42:29-38, WMB).
Gaining favor with one’s parents is an inherent trait common to people. Note that Reuben, the oldest remaining son of Leah—perhaps attempting to overcome the known sin of copulating with Jacob’s concubine Bilpah (Genesis 35:22)—offered his two sons, in exchange for taking Benjamin down to Egypt. But eventually as the famine intensified, it was the appeal of Judah to Jacob, offering his own life as surety for the return of Benjamin, which finally received the consent of Jacob, who was obviously concerned about the welfare of his entire family, despite his reservations.
We read about the emotional encounters which ensued as Joseph was in a unique position to teach his eleven brothers a severe lesson about betrayal, loyalty, lying to their father about his demise, and a whole host of issues which needed to be rooted out of the hearts of his siblings. With all eleven of his brothers present, the legacy of Judah was established with his older brothers Reuben, Simeon, and Levi merely reduced to witnesses, as the dramatic revelation that Joseph was their rescuer unfolded. It is at this point where the destinies of the three oldest siblings were established, as Judah’s willingness to be sacrificed for the sake of Jacob and his brother Benjaminm is related. This is reflected in the eventual prophecies spoken by Jacob over Reuben, Simeon, Levi, and Judah regarding their future roles, found in Genesis 49:1-12.
From this point forward in the Scriptures regarding the deliverance from Egypt, the Tribe of Simeon’s plight appears to be similar to his brothers, regarding offerings and battling during the desert sojourn. But it is interesting to note, that when Moses commanded Joshua and the elders of Israel, to return to the Shechem area and follow some specific instructions on Mount Gerizim and Mount Ebal (the mountains of blessing and curses), Simeon was included with the tribes which gathered on the mount of blessing:
“Moses and the elders of Israel commanded the people, saying, ‘Keep all the commandment which I command you today. It shall be on the day when you shall pass over the Jordan to the land which the LORD your God gives you, that you shall set yourself up great stones, and coat them with plaster. You shall write on them all the words of this law, when you have passed over, that you may go in to the land which the LORD your God gives you, a land flowing with milk and honey, as the LORD, the God of your fathers, has promised you. It shall be, when you have crossed over the Jordan, that you shall set up these stones, which I command you today, on Mount Ebal, and you shall coat them with plaster. There you shall build an altar to the LORD your God, an altar of stones. You shall not use any iron tool on them. You shall build the LORD your God’s altar of uncut stones. You shall offer burnt offerings on it to the LORD your God. You shall sacrifice peace offerings, and shall eat there. You shall rejoice before the LORD your God. You shall write on the stones all the words of this law very plainly.’ Moses and the Levitical priests spoke to all Israel, saying, ‘Be silent and listen, Israel! Today you have become the people of the LORD your God. You shall therefore obey the LORD your God’s voice, and do his commandments and his statutes, which I command you today.’ Moses commanded the people the same day, saying, ‘These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. These shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali’” (Deuteronomy 27:1-13, WMB).
It is critical to understand that the Holy One was most concerned that curses upon the Israelites needed to be dealt with properly, through confessional sacrificial offerings, which physically displayed admittance of guilt and a heartfelt desire to atone for sin. In this case, it was upon Mount Ebal, the mount of curses, where the altar was built with uncut stones and the offerings were made, along with the written stones containing the words of the Law. For God’s providential purposes, the Tribes of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali were stationed on the mount of cursing—while the Tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin were located on the mount of blessing. Is this perhaps an indication that Simeon and Levi were forgiven of the sins of their ancestors at Shechem, and that coupled with Judah, Issachar, Joseph, and Benjamin, these six tribes would become the leading tribes of Israel in the future?
From the completion of the commands by Joshua at Mount Gerizim and Mount Ebal (Joshua 8:33-35), the assignment of the tribal territory by lot ensued. It is in this distribution that readers discover how Simeon’s inheritance was ultimately bound to the vast land given to Judah (Joshua 19:1-9; 21:9), where it was eventually absorbed into Judah over time. Nevertheless, it is also noted that the Simeonites were ferocious warriors, perhaps influenced by their inherited penchant for blood, who were instrumental in many conquering victories over the enemies of Israel (1 Chronicles 4:42-43; 12:25).
Ezekiel mentioned how Simeon will have a portion, when the future Temple he envisioned is ultimately constructed (Ezekiel 48:24-25, 33). So the future of Simeon is assured, and in Revelation 7:7, it also noted that 12,000 from the Tribe of Simeon will be among the 144,000 Israelites sealed for the Lord. And, when the New Jerusalem finally appears, there is every reason to believe that Simeon will be rewarded a name on one of the gates to the eternal city (Revelation 12:10-13).
So why was Simeon not mentioned in the blessing words of Moses, in Deuteronomy 33? Was it simply an omission, or rather a significant notation that future students of the Torah and the balance of Scripture should consider? Were the treacherous, murderous sins of Simeon and Levi at Shechem, totally rectified when offerings were made at Mount Gerizim and Mount Ebal? Is it possible some curses still need to be reckoned with, given the history of Shechem seen in the Tanakh? Certainly, a number of conclusions can be surmised—and since the Holy One continually uses signs to try and communicate with His people—might one even contemplate the eventual burial place of Joseph, in conjunction with the messages contained in the life of Simeon?
Is the Spirit trying to communicate something important to Bible readers? Are we overlooking some things which should be considered? While these questions and many others are curious to consider, it is intriguing to note that a significant number of people found in the Apostolic Writings, named Simeon or Simon, are some additional indications that the life of Jacob’s son Simeon is something to reflect upon. Perhaps Bible students should hear what the Simeons and Simons of the Apostolic Scriptures have to say!
In the first chronological case, Luke recorded the appearance of a righteous and devout follower of the Holy One named Simeon, who was promised by the Holy Spirit that he would not see death until he had seen the Lord’s Messiah. Here is his spoken testimony, and some wonderful prophecies which were shared with Joseph and Mary, as Simeon was inspired to bless the infant Yeshua:
“Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Messiah. He came in the Spirit into the temple. When the parents brought in the child, Yeshua, that they might do concerning him according to the requirement of the Torah, then he received him into his arms and blessed God, and said, ‘Now you are releasing your servant, Master, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations [Isaiah 42:6; 49:6], and the glory of your people Israel.’ Joseph and his mother were marveling at the things which were spoken concerning him. Simeon blessed them, and said to Miriam, his mother, ‘Behold, this child is appointed for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed’” (Luke 2:25-35, WMB).
Next, one can consider the Apostle Peter. Was he appropriately named Simeon by his parents, as he did have a quick temper and willingness to draw blood (John 18:10), similar to the progenitor of the Tribe of Simeon? Known as Simeon by his peers, as indicated in this exchange with James the Just and the elders gathered at the Jerusalem Council, Simeon was a firsthand witness who was used mightily by the Lord, despite his various natural inclinations:
“When there had been much discussion, Peter rose up and said to them, ‘Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. He made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that we are saved through the grace of the Lord Yeshua, just as they are.’ All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them. After they were silent, Jacob answered, ‘Brothers, listen to me. Simeon has reported how God first visited the nations to take out of them a people for his name. This agrees with the words of the prophets. As it is written, “After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things” [Amos 9:11-12]. All of God’s works are known to him from eternity’” (Acts 15:7-18, WMB).
Yeshua the Messiah actually is credited with giving Simeon the added name of Peter, which connotes strength, in order to withstand the challenges he was to encounter throughout the balance of his life. Note that when Simeon made his Spirit-led declaration, that the additional message communicated to the Apostles by Yeshua, not only warned them about revealing His mission to provide salvation for humanity—but most critically declared the need for one to take up a cross/execution-stake and follow Him, losing their lives in order to inherit eternal life:
“He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ Yeshua answered him, ‘Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Sheol will not prevail against it. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.’ Then he commanded the disciples that they should tell no one that he was Yeshua the Messiah. From that time, Yeshua began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. Peter took him aside and began to rebuke him, saying, ‘Far be it from you, Lord! This will never be done to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.’ Then Yeshua said to his disciples, ‘If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his life? Or what will a man give in exchange for his life? For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds [Psalm 28:4; 62:12; Proverbs 24:12]. Most certainly I tell you, there are some standing here who will in no way taste of death until they see the Son of Man coming in his Kingdom’” (Matthew 16:15-28, WMB).
Needless to say, the work of the Holy Spirit through Simon Peter, is an interesting study to take in, given many of his shortcomings. After all, it was Peter who witnessed the Transfiguration of the Messiah (Luke 9), yet denied Yeshua three times (Mark 14), but ran to the empty tomb (Luke 24:12), and was one of the final people to speak with the Messiah after His resurrection, when Peter was told to shepherd His sheep (John 21). Hence it should be noted that when writing to the holy ones or saints, he referred to himself as Simon Peter, never forgetting his given name (1 Peter 1:1). He was a firsthand, visible witness, of so much. Hearing his words can be, in many ways, a reiteration of much of what the Messiah communicated.
Without belaboring the nearly 80 times the name Simon or Simeon appears in the Apostolic Scriptures, to make future readers aware of the name—which might prompt a further investigation into the heritage of Simeon’s namesakes—there is this one final mention: of Simon of Cyrene. He had the ignominious distinction of being chosen to carry the cross/execution-stake of Yeshua, the King of the Jews, prior to His death:
“Immediately in the morning the chief priests, with the elders, scribes, and the whole council, held a consultation, bound Yeshua, carried him away, and delivered him up to Pilate. Pilate asked him, ‘Are you the King of the Jews?’ He answered, ‘So you say.’ The chief priests accused him of many things. Pilate again asked him, ‘Have you no answer? See how many things they testify against you!’ But Yeshua made no further answer, so that Pilate marveled. Now at the feast he used to release to them one prisoner, whomever they asked of him. There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. The multitude, crying aloud, began to ask him to do as he always did for them. Pilate answered them, saying, ‘Do you want me to release to you the King of the Jews?’ For he perceived that for envy the chief priests had delivered him up. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. Pilate again asked them, ‘What then should I do to him whom you call the King of the Jews?’ They cried out again, ‘Crucify him!’ Pilate said to them, ‘Why, what evil has he done?’ But they cried out exceedingly, ‘Crucify him!’ Pilate, wishing to please the multitude, released Barabbas to them, and handed over Yeshua, when he had flogged him, to be crucified. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. They clothed him with purple; and weaving a crown of thorns, they put it on him. They began to salute him, ‘Hail, King of the Jews!’ They struck his head with a reed and spat on him, and bowing their knees, did homage to him. When they had mocked him, they took the purple cloak off him, and put his own garments on him. They led him out to crucify him. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them that he might bear his cross. They brought him to the place called Golgotha, which is, being interpreted, ‘The place of a skull.’ They offered him wine mixed with myrrh to drink, but he didn’t take it. Crucifying him, they parted his garments among them, casting lots on them, what each should take. It was the third hour when they crucified him. The superscription of his accusation was written over him: ‘THE KING OF THE JEWS’” (Mark 15:1-26, WMB).
In this descriptive narrative, Yeshua claimed, in response to Pilate’s inquiry, that He was indeed the King of the Jews. Rereading how He was humiliated, scourged, scorned, beaten, and spat upon prior to His death for the transgressions of humanity—is quite a contrast, when reading the summary conclusion to this week’s Torah portion, which describes Moses’ relatively isolated and hidden death, after completed His work for the Holy One:
“Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, that is opposite Jericho. The LORD showed him all the land of Gilead to Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the Western Sea, and the south, and the Plain of the valley of Jericho the city of palm trees, to Zoar. The LORD said to him, ‘This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, “I will give it to your offspring.” I have caused you to see it with your eyes, but you shall not go over there.’ So Moses the servant of the LORD died there in the land of Moab, according to the LORD’s word. He buried him in the valley in the land of Moab opposite Beth Peor, but no man knows where his tomb is to this day. Moses was one hundred twenty years old when he died. His eye was not dim, nor his strength gone. The children of Israel wept for Moses in the plains of Moab thirty days, until the days of weeping in the mourning for Moses were ended. Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. The children of Israel listened to him, and did as the LORD commanded Moses. Since then, there has not arisen a prophet in Israel like Moses, whom the LORD knew face to face, in all the signs and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, and in all the mighty hand, and in all the awesome deeds, which Moses did in the sight of all Israel” (Deuteronomy 34:1-12, WMB).
At the end of Deuteronomy, the final declaration that “Since then, no prophet has risen in Israel like Moses” (Deuteronomy 34:10, NJPS), formally brings the Torah to a conclusion. Readers, who follow the annual cycle, will shortly again begin studying Moses’ Teaching. The cycle repeats itself incessantly, and hopefully greater revelation will build upon itself. The insights which Torah readers receive—should then be applied to their understanding and approach to the Prophets, Writings, and Apostolic Scriptures.
Many people forever overlook the warning which comes from Deuteronomy 18:15-18, and do not investigate the many spoken and recorded claims of the “King of the Jews,” Messiah Yeshua. If they did, then they would intensely realize how His words will ultimately be required of them:
“The LORD your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. This is according to all that you desired of the LORD your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the LORD my God’s voice, neither let me see this great fire any more, that I not die.’ The LORD said to me, ‘They have well said that which they have spoken. I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him. It shall happen, that whoever will not listen to my words which he shall speak in my name, I will require it of him’” (Deuteronomy 18:15-19, WMB).
Providentially, it was Simon Peter—who again filled by the Spirit of the Most High—referred to this declaration by Moses, when he summarized not only the work of the Messiah in accordance with what was prophesied about Him, but also about His Second Coming and the restoration of all things, according to what all the Prophets concluded:
“As the lame man who was healed held on to Peter and Yochanan, all the people ran together to them in the porch that is called Solomon’s, greatly wondering. When Peter saw it, he responded to the people, ‘You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Yeshua, whom you delivered up and denied in the presence of Pilate, when he had determined to release him. But you denied the Holy and Righteous One and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, to which we are witnesses. By faith in his name, his name has made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. Now, brothers, I know that you did this in ignorance, as did also your rulers. But the things which God announced by the mouth of all his prophets, that Messiah should suffer, he thus fulfilled. Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord, and that he may send Messiah Yeshua, who was ordained for you before, whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets. For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him [Deuteronomy 18:15-16] in all things whatever he says to you. It will be that every soul that will not listen to that prophet will be utterly destroyed from among the people.’ Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, also told of these days. You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘All the families of the earth will be blessed through your offspring’ [Genesis 22:18; 26:4]. God, having raised up his servant Yeshua, sent him to you first to bless you, in turning away every one of you from your wickedness” (Acts 3:11-26, WMB).
Notice the emphasis on repentance which follows confession of personal iniquities—which given our human limitations, is something that must be recognized and dealt with on a continual basis. This is the key to understanding more and more about God and His ways. And if He is so pleased, when considering Simeon’s absence in the final blessings of Moses to the Ancient Israelites, perhaps He will speak and some will hear what the Spirit is trying to communicate. For the Holy One of Israel is a merciful and compassionate Creator God, who extends His loving kindness to all who call upon Him for salvation. He desires, as again Simon Peter’s words may remind us, that none would perish:
“The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance” (2 Peter 3:9, WMB).
Nothing in the revealed and preserved Word of God is simply by happenstance. It is designed by the Heavenly Father to enlighten and strengthen the resolve of His sons and daughters, to be all which He intends, in order to advance His Kingdom, until the restoration of all things.
May we all hear what overlooked “Simon says,” and ask the Spirit to reveal more and more about His sovereign plan for the Creation—and our individual roles to accomplish His will for His good pleasure!
