Simon the Zealot

Jul 22

John M. Buttrey II

Among the twelve disciples of Jesus were two men named Simon. We are very familiar with the Simon whom Jesus called, Peter (John 1:42). However, the other Simon is only mentioned four times in the New Testament. These four occasions are when the names of the disciples are given (Matthew 10:4; Mark 3:18; Luke 6:15; Acts 1:13). As such, there are no conversations between Jesus and this other Simon recorded for us in Scripture. In fact, there are no conversations between anyone and this other Simon! The only thing written concerning him is that he was a Zealot, but what does that mean?

Luke lists him as Simon the Zealot, using the Greek word Zēlōtēs (Luke 6:15; Acts 1:13). This word is a noun, so Luke is not describing Simon as the zealous (adjective) disciple. The Greek noun Zēlōtēs, as defined by the Analytical Greek New Testament Lexicon, means “a member of a fanatically patriotic group in Palestine wanting to be independent of Rome.” The Abridged Theological Dictionary of the New Testament has this:

“The origins of Zealotism are obscure. It derives from Pharisaism and takes shape when Judas of Galilee joins Zadok in resistance to Roman rule…. At first Pharisaism tends to side with Zealotism but diverges from it when Zealotism becomes a more revolutionary and anarchical movement” (Emphasis Mine).

The New Testament makes a reference to this Judas of Galilee. He was mentioned by Gamaliel in his counsel to the Sanhedrin:

After this man, Judas the Galilean rose up in the days of the census and drew away people after him. He too perished, and all those who were following him were scattered (Acts 5:37).

Josephus also notes that the Zealots came from Judas of Galilee. He says of the Zealots that they “have an inviolable attachment to liberty; and say that God is to be their only Ruler and Lord” (Antiquities 18.1.6). In other words, they opposed submission to the Roman governing authorities.

What we see is that the Zealots were a Jewish sect who were active, and possibly sometimes violent, in trying to overthrow the Roman rule of Israel. As a Zealot, Simon was zealous toward Israel and their freedom. It is possible that Barabbas was also a member of the Zealots. Mark said this of Barabbas:

The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection
(Mark 15:7)

This was likely an insurrection against Rome, though there are no historical details about the specific event. Matthew describes Barabbas as “notorious” (Matt. 27:16). In other words, everyone knew of Barabbas and his crimes. So much so, that Pilate thought the people would never want him to be released. Maybe this tells us how the people viewed the Zealots.

From the Zealots came another more violent sect known as the Sicarii (Greek sikarioi, “dagger men”). This name came from the sicar, which was a small dagger that would be concealed, and quickly called upon to attack Romans, and even those among the Jews who were friendly to Rome.

Matthew and Mark use a different Greek word in describing Simon. Here is Matthew’s description as it is rendered in the New King James Version:

Simon the Cananite, and Judas Iscariot, who also betrayed Him
(Matt. 10:4 NKJV).

Matthew uses the word Kananaios, which would translate Cananean. However, most newer translations render the word Zealot. In his New Testament Word Studies, Vincent writes of this word, Kananaios:

“The word has nothing to do with Canaan. In Luke 6:15; Acts 1:13, the same apostle is called
Zelotes, Both terms indicate his connection with
the Galilaean Zealot party, a sect which stood for the recovery of Jewish freedom” (Vincent’s New Testament Word Studies).

Tyndall, in his early translation work rendered the verse, “Simon of Cane.” From what we have seen, this would not be an accurate rendering of the word.

So, why would Jesus call one like Simon to be a disciple? The same reason he called one like Paul, who was a violent persecutor of Christians (1 Timothy 1:12-16). The Lord calls any and all who are willing to submit to the will of God. Like Peter, Andrew, James and John leaving behind their fishing business, Simon left behind political pressure tactics in order to follow Jesus. Still, I can picture Simon as the disciple foremost in asking, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6).

As a disciple of Jesus, Simon would be working alongside Matthew. For Simon the Zealot, Matthew the tax collector would have been considered a political adversary. However, Simon and Matthew were able to set aside their political differences to work together as disciples of Jesus. It is essential that we, as disciples of Jesus today, do the same.

My dear brethren, as you know, we are entering an election year. Political discussions will undoubtedly take place among us. Sometimes, such discussions can become quite passionate. Be that as it may, let us not allow any political differences to interfere with the unity and peace we are to maintain as brethren. As Paul would instruct us, let us be “diligent to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).