The Twelve Apostles (Part 12): Simon Zelotes

     Simōn is the Greek form of the Hebrew Sumeōn (Simeon), the name of the second-born son of Jacob and Leah, meaning “he has heard” (an implicit allusion to answered prayer; cf. Gen. 29:33).¹ One of the two apostles who wore this name, to distinguish him from Simon Peter, is labeled “zealot" (Greek zēlōtēs) by Luke (Luke 6:15; Acts 1:13). Matthew (10:4) and Mark (3:18) employ the more obscure Aramaic qualifier Kananaios (from Kananitēs), which is rendered in many English versions as "Cananite." This could indicate that Simon was from Cana of Galilee,² but the term is more likely derived from the Hebrew qana, meaning “zealous” or "zealot."

     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:

     ¹ See The 12 Apostles (Part 2): Simon Peter, and Jesus Called Him "Peter" Only Twice.

     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.

     ⁶ See The 12 Apostles (Part 1), and Ancient Terrorists.

     ⁷ See The 12 Apostles (Part 11): Thaddaaeus Judas. 

     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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Jesus Called Him "Peter" Only Twice

     The day that Jesus first met Andrew’s brother, he said to him, "You are Simon the son of Jonah. You shall be called Cephas" (John 1:42, NKJV). But hereafter, whenever the Lord addresses this disciple in the New Testament record, it is almost always as Simon rather than by his new name. Why?

Meaning

     The term Cephas is the Aramaic version of Peter, meaning "a stone" and projecting the imagery of firmness and stability. The name Simon is the Greek form of Simeon, derived from a Hebrew expression meaning "he has heard" (see Genesis 29:33). The idea of "listening" is an obvious connotation.
     It is of no small significance that the Gospels repeatedly depict Andrew’s brother as impulsive, slow to hear and quick to misunderstand. Thus, whenever the Lord addressed him by his given name, it doubled as a subtle reminder to Simon of his pressing need to pay attention. Jesus consistently called him Simon, in spite of the name change, except on two important occasions.

The First Reported Usage
    A couple of years into the Lord’s ministry, popular opinion was divided concerning his identity. It was Simon Peter (as Matthew refers to him) who affirmed on this occasion: "You are the Christ, the Son of the living God" (Matthew 16:16). Jesus then commended "Simon Bar [son of]-Jonah" for this great confession (v. 17) and went on to declare, "And I also say to you that you are Peter, and on this rock I will build My church . . ." (v. 18a).
     The Greek text indicates an apparent play on words that is lost in the English translation. The masculine noun Petros ("Peter" or Aramaic "Cephas," the moniker Jesus had said "you shall be called") means "a stone," i.e. a piece of a larger rock. In contrast, the feminine petra is used to describe that upon which the church is built, i.e. a large foundational bedrock. Peter is merely a small (albeit significant) component, while Jesus himself is both the builder and the foundation of what he describes as "My church." The point is that the rock-solid substructure upon which the church stands is the enduring truth that Jesus is "the Christ, the Son of the living God." Or, as stated elsewhere: "For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (1 Corinthians 3:11).

The Second Reported Usage
     The only other recorded instance of Jesus using the name Peter is in the upper room on the evening prior to his crucifixion. The disciples had been arguing among themselves about who should be considered the greatest (Luke 22:24). The Lord singles out one of them and says, "Simon, Simon" (v. 31a). Notice the repetition of the name. Might this have been Christ’s way of emphasizing the importance of what he is about to tell Simon and/or a shrewd way of saying, "Listen, listen!"? Jesus knew the potentially devastating challenge that was about to confront Simon’s faith, so he offers these words of reassurance: "But I have prayed for you that your faith should not fail; and when you have returned to Me, strengthen your brethren" (v. 32).
     Instead of carefully and thoughtfully listening, however, impetuous Simon blurted out: "Lord, I am ready to go with You, both to prison and to death" (v. 33). Irrespective of the sincerity of his intentions and the nobleness of his words, he evidently didn’t get it! How would his imprisonment at this time and premature death in any way contribute to the divine scheme of redemption? It was the perfect Lamb of God who had to suffer and die (vv. 19-22), but there was another purpose in God’s plan for Simon.
     Jesus responds to the impulsive outburst, saying: "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me" (v. 34). Why did the Lord uncharacteristically address him here as Peter? Would not "Simon, Simon" ("listen, listen") be better suited to this occasion? Well, he had already tried that and apparently it didn’t work! Since Jesus was one to choose his words carefully, never misspoke, had good reasons for everything he uttered, and almost never used the name Peter, surely a point is being made. While we don’t know what facial expression the Lord had at the time or whether sarcasm was in his tone, perhaps this was a pointed reminder that Simon was expected to live up to his new name ("strengthen your brethren"), even though he obviously wasn’t there yet.

Gradual Development
     Christ’s statement in John 1:42 appears to have been prophetic ("shall be called") rather than an immediate name change. Looking beyond Simon’s weaknesses and inadequacies, the Lord was able to see potential in him that was probably unnoticed by everyone else, including Simon. With a great deal of patience and fortitude Jesus continued working with this fallible human being, continually reminding him to close his mouth and open his ears until the rock-solid character that was needed for God’s purpose had developed.
     After the Lord’s personal ministry on earth was completed and the continuance of his work had been delegated to his loyal disciples, the only time in the biblical narrative that the apostle Simon is mentioned without the name Peter is in Acts 15:14. Here James refers to him as "Simeon" (the Hebraic form of his given name), although James is not speaking to him but rather about him. Note that the inherent meaning of this name ("listen") is not directed to Simon Peter but to those who had just heard him speak (vv. 7-11). Peter ("a stone") was now fulfilling his purpose as a strong, reliable representative of the Lord to whom others were encouraged to listen (cf. 2:14, 22).

Conclusion
     Is there a lesson to be learned here? Am I currently living up to my full potential in the Lord and fulfilling my purpose in his service? This depends, of course, on how attuned I am to God’s will. In other words, am I making a genuine effort to listen, to learn and to grow? Even if I am not yet where I need to be, am I moving forward and developing the potential the Lord sees in me? Moreover, despite all the rough edges, are we looking for the potential in each other? Are we patient enough and determined enough to help one another grow into the solid people of faith God expects us to be? As Peter himself reminds us, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-5). Are we listening?
--Kevin L. Moore

Related Posts: Christ's Inner Circle