Why this particular moniker is appended to
Simon’s name is uncertain. Perhaps it was indicative of his great enthusiasm
and intensity.3 The tradition of the Eastern Orthodox Church is that
Jesus’ first miracle in Cana (John 2:1-11) was at Simon’s wedding, after which
Simon’s burning zeal as a follower of Christ became most evident. But it is
hard to imagine that he was significantly more zealous than every one of his
colleagues, especially the other apostle Simon.4 Moreover, there
were numerous occasions when this description just would not have been
applicable.5
Alternatively, he may have
been a member of the infamous Zealot faction – the freedom fighters engaged
in the Jewish resistance against the Romans. The fact that fellow-apostle Matthew
maintained a less-than-flattering title from his former life (Matt. 10:3) lends
credence to this idea. Jesus drew his immediate followers from the region of
Galilee, which was the birthplace of the Zealot movement (cf. Acts 2:7; 5:37; Josephus, Ant. 18.1.1, 6).6
According to the mid-second century Gospel of the Ebionites, Simon Zelotes
was called by the Lord at the Sea of Tiberias (Galilee) around the same time as
James, John, Simon [Peter], Andrew, Thaddaeus, Judas Iscariot, and Matthew. Seeing that
the Zealots were vehemently opposed to the Romans and their collaborators,
including those who gathered government taxes, it would have been interesting
to see how Simon the Zealot and Matthew the tax collector reacted toward one
another when first brought together. The only thing we know for sure is that
under Jesus’ influence and tutelage, they were unified co-workers, laboring
side by side in the Master’s service.
Simon sincerely believed in Jesus (John
2:11) and acknowledged him as God’s Son (Matt. 14:33). Simon left his dubious past
behind to be a loyal disciple (Luke 10:28), exchanging his sword of hostility
for the sword of the Spirit (cf. Eph. 6:17). He faithfully proclaimed the
gospel of God’s kingdom (Luke 9:1-6) and baptized penitent believers (John 4:2).
Following Christ’s death, resurrection and ascension, Simon continued
faithfully proclaiming the gospel of God’s kingdom and baptizing penitent
believers (Acts 2:14-41; 4:29; 6:4, 7; etc.).
After Simon’s departure from Jerusalem, traditions
about him vary. He reportedly preached in Egypt before partnering with
Thaddaeus Judas (identified in several
Old Latin manuscripts as “Judas Zelotes [the zealot]”).7 They are believed to have
labored together in Persia, Armenia, and Beirut (Lebanon) of Syria and were
both killed with an axe in the year 65 in Beirut.8 It has also been alleged
that Simon journeyed to the Middle East and Africa and then died by crucifixion in
Jerusalem or Samaria. Other traditions claim that he was sawn in half in Suanir,
Persia, or perhaps martyred in Caucasian Iberia (Weriosphora) or Britain
(Caistor). Another version is that he died peacefully in Edessa.
If Simon had in fact been involved in the fierce
Zealot movement, he went from a life of bitterness and bloodshed to a very
different way of destroying his enemies …. winning them over as brothers. “And
such were some of you. But you were washed, but you were sanctified, but you
were justified in the name of the Lord Jesus and by the Spirit of our God” (1
Cor. 6:11). Consider further what happens when a first-century Jewish insurgent
is joined to a collaborator with Rome. One would naturally expect hatred,
resentment, hostility and strife (cf. Mark 15:7), but when the Lord Jesus
Christ is involved, extraordinary things can happen.
“But if you bite and devour one another,
beware lest you be consumed by one another! …. But the fruit of the Spirit is
love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness,
self-control. Against such there is no law. And those who are Christ’s have
crucified the flesh with its passions and desires” (Gal. 5:15, 24).
--Kevin L. Moore
Endnotes:
2 This is how Jerome (347-420) interpreted the designation, although Kanaios would have been the more appropriate term had this been the
case. The renderings “Canaanite” (KJV) and “Cananean” (RV) are also used. Some
have attempted to identify the apostle Simon as Jesus’ brother Simon (cf. Matt.
13:55; Mark 6:3). But this is most improbable, seeing that the Lord’s brothers
did not believe in him as the Christ even after the twelve had been appointed
(John 6:67; 7:5). Others have equated him with Nathanael (John 1:45) or with the
son of Cleopas/Alphaeus and the
brother of James son of Alpheus (Mark 3:18).
3 Cf. Acts 21:20; 22:3; 1 Cor.
14:12; Gal. 1:14; Tit. 2:14.
4 See The 12 Apostles (Part 2): Simon Peter, Jesus Called Him "Peter" Only Twice, The Tough Love of Jesus, and Christ's Inner Circle.
5 E.g. Matt. 14:26; 16:8;
17:19-20; Mark 4:40, 41; 6:50; 9:32; 10:32; 16:11-14; Luke 8:25; 9:45; 24:11,
37, 38; John 6:19; 20:19.
8 This is a very late
tradition, attributed to Jacobus de Voragine’s medieval Legenda aurea or Legenda
sanctorum (the Golden Legend, ca.
1260).
Related Posts: Ancient Terrorists, The 12 Apostles (Part 1)
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