Introduction
Simon (Hebrew: Shimon ha-Kanai—Greek: Simо̄n ho Zēlōtēs, Simо̄n ho Kananaios) was born circa AD 10 (3770–3771 in the Hebrew calendar) in the Roman district of Galilee. The synoptic gospel writers Matthew, Mark, and Luke variously called him "Simon the Zealot" (see Luke 6:15; Acts 1:13) or "Simon the Cananaean" (see Matt. 10:4; Mark 3:18). In the first century, both the terms "Zealot" and "Cananaean" synonymously referred to the Zealots, a violent group of Jewish revolutionaries who tried to overthrow the imperial rule of Judea and Galilee in the First Jewish–Roman War between AD 66–70. The Hebrew word for "Zealot" is Kanai (H7067), which Matthew and Mark transliterated into Greek as Kananaios (G2581). They kept the original Hebrew noun but wrote it out with Greek letters. Likewise, many of our doctrinal and theological terms in Christianity are transliterations of Greek words instead of translations of meaning (e.g., baptize).
Some translations, such as the King James Version (KJV), mistakenly render Kananaios as "Canaanite," a demonym that refers to the ancient pagan nation of Canaan before the Israelite conquest of the Promised Land (see Josh. 14:1). The Anglican translators of the KJV used the Vulgate, the "Common Bible" (Latin: Biblia Vulgata) single-handedly written by Jerome of Stridon (c. 347–c. 419), who misread Kananaios to imply someone from the Galilean village of Cana. The KJV scholars, in turn, mistook Jerome's error to mean "Canaanite" because they prioritized Latin manuscripts over the earlier Greek ones (After the English Reformation [1532–1559], the Anglicans still sided with the Roman Catholics in their traditional rivalry with the Greek Orthodox.) However, the mistake was easy for someone to make, considering how the demonym Chananaios (G5478, "Canaanite," Χαναναῖος) resembles Kananaios (Καναναῖος) in the manuscripts of the New Testament. That said, we know that Jesus chose twelve apostles to match typologically with the twelve tribes of Israel, meaning they were all Jews (see Matt. 19:28). Simon was undoubtedly a Jewish man and a zealously nationalistic one at that!
Simon: Zealous for Jesus
Simon and Matthew of Capernaum were opposites: a Zealot who planned insurgencies against the Romans and a government contractor who collected Roman taxes. Although they were both Jewish, their political differences were much broader than the liberals and conservatives of today. Jesus chose Simon and Matthew as apostles to counterbalance each other and show that his teaching was apolitical. The Zealots were Jewish insurgents who sought to liberate Judea and Galilee from the Roman Empire. They were armed militia, augmented by a more radical wing called "Daggermen" (Latin: Sicarii), who assassinated their enemies in broad daylight with short daggers hidden in their clothes. Simon was probably not one of these terrorists, but a moderate who believed in the Zealot motto: "No king but Messiah, no tax but the temple, no friend but the Zealot."
Simon and Matthew's inclusion among Jesus' apostles underscored his message of inclusion and reconciliation. Despite their starkly contrasting backgrounds and political ideologies, Jesus saw potential in both men to contribute to his mission in unique ways. With his fervent zeal for the liberation of his people, Simon represented the longing for political freedom and the desire for justice. On the other hand, Matthew's experience as a tax collector embodied the necessity for mercy, forgiveness, and the breaking down of societal barriers. Their presence within the group of apostles served as a living demonstration of Jesus' teachings on love, forgiveness, and the transcendence of earthly divisions. It showcased that he calls everyone to unity despite their differences within God's kingdom. True transformation comes not through political upheaval but through spiritual renewal and reconciliation with God.
A Switch in Allegiance & Zeal
Perhaps this was why Simon first found Jesus' ministry in Galilee appealing, hoping Jesus would overthrow the Romans and reign as the Messiah. However, Simon stayed on even when Jesus taught lessons that contradicted Zealot ideology: "Give back to Caesar what is Caesar's and to God what is God's" (Mark 12:17)—as opposed to, "No king but Messiah, no tax but the temple." Remarkably, Simon remained with Jesus even after he warned about the temple's destruction (see Matt 24:1-2; Luke 21:5-6), which happened in AD 70 when the Romans seized Jerusalem from the Zealots and routed them. Eusebius of Caesarea (260–340) noted that the Jewish Christians fled to Pella, a village east of the Jordan River, in AD 66 because they refused to fight in the war (Ecclesiastical History, Bk. 3, Ch. 5, § 3). By this time, Simon found a different cause to be zealous: the good news of Jesus. Instead of fuming about paying taxes to Caesar with a coin bearing his graven image, Simon realized he was made in God's image that no human authority could own. He accepted, "No king but Christ, no temple but the body, no friend but the believer" (see Phil. 2:9-11; 2 Cor. 6:14; John 2:21; 1 Cor. 6:19).
Simon's transformation from a fervent Zealot to a zealous follower of Jesus exemplified the profound impact of encountering the teachings and person of Christ. His journey reflects a shift from seeking temporal power and political revolution to embracing a deeper understanding of spiritual truth and the kingdom of God. Simon's allegiance shifted from the earthly to the heavenly kingdom, where Christ reigns as the true and eternal King. This transformation did not negate his passion or zeal. Still, it redirected it toward a higher purpose—to proclaim the good news of salvation and to live out the principles of love, justice, and reconciliation that Jesus taught. Through Simon's journey, we see the transformative power of encountering Jesus, leading to a radical reorientation of one's priorities and allegiances.
Conclusion
In conclusion, the enigmatic figure of Simon the Zealot adds depth to the tapestry of the apostolic circle surrounding Jesus Christ. Born into the tumultuous era of Roman occupation in Galilee, Simon's identity as a Zealot reflects a sincere dedication to Jewish nationalism and resistance against foreign rule. However, his fundamental identity as one of Jesus' chosen apostles remains clear: a passionate advocate for Israel's spiritual liberation and restoration. Simon's inclusion among the twelve apostles symbolizes Jesus' commitment to representing the breadth of Jewish identity and experience within his inner circle.
In examining Simon's background and the historical context of his time, we gain insight into the diverse array of perspectives and convictions present among Jesus' followers. Simon's zeal for Jewish nationalism is a testament to the multifaceted nature of faith and political identity in the first-century Judea. Ultimately, Simon's legacy invites us to reflect on the complexities of discipleship and the enduring relevance of his example in navigating the intersections of faith, culture, and God's justice. As we continue to study and interpret the scriptures, may we strive to honor the rich diversity of voices and experiences represented within the biblical narrative, recognizing the profound significance of figures like Simon in shaping the trajectory of Christian history.
Prayer
Blessed are you, LORD our God, King of the universe; grant that as your apostle Simon was faithful and zealous in his mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus the Messiah; who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
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