Matthew 10:4

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

10:1-4 The word apostle signifies messenger; they were Christ's messengers, sent forth to proclaim his kingdom. Christ gave them power to heal all manner of sickness. In the grace of the gospel there is a slave for every sore, a remedy for every malady. There is no spiritual disease, but there is power in Christ for the cure of it. There names are recorded, and it is their honour; yet they had more reason to rejoice that their names were written in heaven, while the high and mighty names of the great ones of the earth are buried in the dust.

Barnes' Notes on the Bible

Simon the Canaanite - Luke calls him "Simon Zelotes," the zealous. It is probable that he was one of a small sect of the Jews called "Zealots," on account of special zeal in religion. His native place was probably "Cana." Afterward he might with propriety be called by either title.

Judas Iscariot - It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah.

Jamieson-Fausset-Brown Bible Commentary

4. Simon the Canaanite—rather "Kananite," but better still, "the Zealot," as he is called in Lu 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity.

and Judas Iscariot—that is, Judas of Kerioth, a town of Judah (Jos 15:25); so called to distinguish him from "Judas the brother of James" (Lu 6:16).

who also betrayed him—a note of infamy attached to his name in all the catalogues of the Twelve.

Matthew Poole's Commentary

Ver. 2-4. Mark reckoneth up the same persons, Mark 3:16-19, with some additions, which we shall consider as we come at the persons whom they concern.

Apostles signifies persons sent; the term applied to Christ’s disciples signifies the persons that were first sent by him to preach the gospel. It was reasonable for the evangelists to set down their names, because the whole Christian church was to be builded upon their doctrine, Ephesians 2:20.

The first, Simon, who is called Peter, because the term signifies a rock, and the confession of faith which he made our Saviour declares to be a rock, on which he would build his church, Matthew 16:18. He is not here called the first because he was first called, or first believed, the contrary is plain from John 1:41; but when many are named, one must be first named. He was the son of Jonas; Christ gave him the name of Cephas, which is, by interpretation, a stone. He was called Simon Peter to distinguish him from Simon the Canaanite, afterward mentioned. So that it seems the papists are put hard to it for arguments to prove Peter’s primacy and superiority over the apostles, and headship over the church, when they are enforced to make use of this, because he is here called the first. Yet such another was brought at the disputation of Berne, 1528, when Alexius Grad, the nuns’ confessor, would prove Peter’s headship because he is called Cephas; and he had read in some dictionary, that Kefav anciently signified a head; as if the evangelist had not interpreted it, John 1:41, Peter, or a stone. By the same argument they can from hence prove Peter the first, Galatians 2:9, will prove him the second, for so he is there reckoned, James, Cephas, and John. Andrew his brother; Simon Peter’s brother; by John directed to Christ, John 1:40; called by Christ together with his brother Peter, Mark 1:16,17.

James the son of Zebedee, so called to distinguish him from another of the apostles of the same name, who was the son of Alphaeus. This is he of whose death we read, Acts 12:2; he was slain by Herod.

And John his brother, viz. the son of Zebedee: this is he who was called the beloved disciple, who also wrote the Gospel of John, John 21:20,24.

Philip, and Bartholomew. Philip was of Bethsaida the city of Andrew and Peter, John 1:44, found and called by Christ, John 1:43. Of the call of Bartholomew we do not read; some think him the same with Nathanael, mentioned John 1:45,46, &c. It is some inducement to believe it, that he is here named with Philip, who was the instrument to bring him to Christ, John 1:45; but there is nothing of this certain.

Thomas, the same who was called Didymus, who was so unbelieving as to Christ’s resurrection, John 20:24,27; and Matthew the publican, he that wrote this history of the Gospel: we heard before of his call from the receipt of custom; he was also called Levi.

James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus. This James is called James the less, Mark 15:40, and so distinguished from James the son of Zebedee.

The Lord’s brother, Galatians 1:19; that is, as some think, his kinsman, judging him not the son of Alphaeus who was the father of Matthew, but another Alphaeus, the husband of Mary the wife of Cleophas, John 19:25. But this appeareth not from Scripture. Instead of Lebbaeus, whose surname was Thaddaeus, Luke saith, Luke 6:16, Judas the brother of James (he that wrote the Epistle of Jude, as appeareth by Jude). Mark, Mark 3:18, mentions not Lebbaeus at all, which makes some think that the words are transposed, and should be Thaddaeus the son of Lebbaeus; for Thaddai in the Syriac is the same with Judas.

Simon the Canaanite; Luke calls him Simon Zelotes, Luke 6:15 Acts 1:13. We must not understand by Canaanite a pagan, (for Christ sent out none but Jews), but one of Cana, which by interpretation is Zelus, from whence it is that Luke calleth him Zelotes.

And Judas Iscariot, who also betrayed him. There are many guesses how Judas had the name of Iscariot, whether from Kerioth, supposed to be his town, or on some other account: the guesses of the best are but uncertainties, nor is it material for us to know. It here distinguishes him from the other Judas. Of his betraying his Master we shall hear afterward. Christ altered the name of Simon, whom he called Peter, Mark 3:16. He added to the names of James and John, calling them Boanerges, that is, The sons of thunder, Mark 3:17. Thaddaeus is called Judas, and by Matthew also Lebbaeus. These were the twelve first apostles, to which were added (after Christ’s ascension) Matthias, (instead of Judas Iscariot), Paul, and Barnabas; but these conversed with Christ, and were the first sent out by him. We shall now hear the instruction he gives them.

Gill's Exposition of the Entire Bible

Simon the Canaanite, and Judas Iscariot,.... This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, Mark 6:7. The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, Matthew 15:22 for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called , "Simeon the Canaanite", or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerorm and others have thought; but he was one of the "Kanaim", or "Zealots"; and therefore Luke styles him, "Simon called Zelotes", Luke 6:15. The Kanaites, or Zelotes, were a set of men, who, in imitation of Phinehas, who slew Zimri and Cozbi in the very act of uncleanness, when they found any persons in the act of adultery, idolatry, blasphemy, or theft, would immediately kill them without any more ado: this they did, from a pretended zeal for the honour and glory of God: nor were they accountable to any court of judicature for it; yea, such an action was highly applauded, as a very laudable one (z): under this specious name of Zealots, innumerable murders, and most horrible wickedness were committed, both before, and during the siege of Jerusalem, as Josephus (a) relates. Now Simon was one of this sect before his conversion, and still retained the name afterwards. Judas, the last of the twelve, is called Iscariot; concerning which name, the notation of it, and the reason of his being so called, many are the conjectures of learned men: some think that he belonged to the tribe of Issachar, and that he is called from thence, , "a man of Issachar", as a certain man is, in Judges 10:1 others, that he takes his name from the place he belonged to, and that he was called , "a man of Kerioth". A place of this name is mentioned, Joshua 15:25 and some manuscripts and copies in some places read Judas , of "Caryot". Caryota is said (b) to be a plain of the city of Jericho, about eighteen miles from Jerusalem, which abounded in palm trees, called "Caryotae", of which mention is made in the (c) Talmud, and other writers (d). Others think he is so called, from the Syriac word, "secariota", which signifies a "purse", or bag, because he carried the bag. Some copies read it, "scariotes": others are of opinion, that he is so called, from the manner of death he died, which was strangling: for "ascara", a word often used in the (e) Talmudic writings, signifies "strangling"; and is accounted by the Jews the hardest of deaths, and an evil one; and which seems to bid fair for the true reason of his name: however, it is mentioned here, as elsewhere, to distinguish him from Jude, or Judas, the true and faithful apostle of Christ; for this was he,

who also betrayed him; that is, Christ, as the Persic version reads it; and which is mentioned, not only for further distinction's sake, but to his great reproach. We learn from hence, that in the purest society on earth there has been an impure person; nor can it therefore be expected it should be otherwise in the best of churches, in the present state of imperfection; yea, that a man may have the highest gifts and attainments, as Judas had, ministerial gifts, and power of performing miracles, and yet be a vile person.

(z) Misn. Sanhedrim, c. 9. sect. 6. & Bartenora, in ib. T. Avoda Zara, fol. 36. 2. Maimon. Issure Bia, c. 12. sect. 4, 5, 6. 14. & Sanhedrim, c. 18. sect. 6. & Obede Cochabim, c. 2. sect. 9. Philo de Monarchia, l. 1. p. 818. (a) De Bello Jud. l. 5. c. 1, 2. & 6. 1. Vid. Abot R. Nathan, c. 6. fol. 3. 2. (b) Vid. Wolfi Heb. Bibl. p. 410. (c) T. Bab. Beracot, fol. 50. 2. & Avoda Zara, fol. 14. 2.((d) Plin. Nat. Hist. l. 13. c. 4. (e) T. Bab. Beracot, fol. 8. 1. & Sabbat, fol. 33. 1. Sota, fol. 35. 1. Pesachim, fol. 105. 1. Taanith, fol. 19. 2. & 27. 2. Yebamot, fol. 62. 2.

Geneva Study Bible

Simon the Canaanite, and Judas {b} Iscariot, who also betrayed him.

(b) A man of Kerioth. Now Kerioth was in the tribe of Judah; Jos 15:25.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Matthew 10:4. Ὁ καναναῖος] see the critical remarks. Luke calls him ζηλώτης, the (quondam) zealot. Luke 6:15; Acts 1:13; Chald. קַנְאַנִי; Hebr. קַנא; Exodus 20:5; Exodus 34:14; Deuteronomy 4:24. Zealots were a class of men who, like Phinehas (Numbers 25:9), were fanatical defenders of the theocracy; and who, while taking vengeance on those who wronged it, were themselves frequently guilty of great excesses; Ewald, Gesch. Chr. p. 67 f. But the ὁ Καναναῖος (or Κανανίτης, according to the Received text) is not to be explained in this way, inasmuch as this form of the epithet is derived from the name of some place or other: the Canaanite, or Cananaean; comp. Κανανίτης in Strabo, xiv. 5, p. 674 (ἀπὸ κώμης τινος). It cannot be derived from the town of Cana in Galilee (Luther, Calovius); in that case it would require to have taken the form Καναῖος, just as the inhabitants of Κάναι in Aeolis (Strabo, xiii. 1, p. 581) were called Καναῖοι (Parmenides in Athen. 3, p. 76 A). This enigmatical name is to be explained from the fact that, in accordance with his previous character, Simon bore the surname קַנְאָנִי, ζηλώτης, a name which was correctly interpreted by Luke; but, according to another tradition, was erroneously derived from the name of a place, and accordingly came to be rendered ὁ Καναναῖος.

Ἰσκαριώτης] אִישׁ קְרִיּוֹת, a native of Karioth, in the tribe of Judah. Joshua 15:25; Joseph. Antt. vii. 6. 1 : Ἴστοβος (אִישׁ טוֹב). There is no evidence that he was the only one that did not belong to Galilee (which has induced Ewald to think that the place in question is the town of קַרְתָּה (Joshua 21:34) in the tribe of Zebulon. The proposal of Lightfoot, to derive either from אסקורטיא, leather apron, or from אסכרא, strangulation, is indeed recommended by de Wette; but like the interpretation איש שקרים, man of lies (Paulus, Hengstenberg), it is not suited to the Greek form of the word; nor are de Wette’s or Hengstenberg’s objections to the ordinary explanation of the name to be regarded as unanswerable.

ὁ καὶ παραδοὺς αὐτόν] who also delivered him over (not betrayed, in which case we should have had προδούς). A tragic reminiscence, and ever present to the mind! Καί has the force of qui idem; Klotz, ad Devar. p. 636.

Expositor's Greek Testament

Matthew 10:4. Σίμων ὁ Καναναῖος: Luke gives τὸν καλ. Ζηλωτὴν = the zealot, possibly a piece of information based on an independent reliable source, or his interpretation of the Hebrew word קַנְאָנִי. The form Καναναῖος seems to be based on the idea that the word referred to a place. Jerome took it to mean “of Cana,” “de vico Chana Galilaeae”. Ἰούδας ὁ Ἰσκαριώτης: last in all the lists, as Peter is first. The epithet is generally taken as denoting the place to which he belonged: the man of Issachar (Grotius); but most render: the man of Kerioth (in Judah, Joshua 15:25, Jeremiah 48:41); in that case the one non-Galilean disciple. The ending, -ωτης, is Greek; in Mark the Hebrew ending, -ωθ, is given.

Cambridge Bible for Schools and Colleges

4. Simon the Cananæan (not Canaanite), or Zelotes, equivalent terms. The fierce party of the Zealots professed a rigid attachment to the Mosaic law; they acknowledged no king save God. Under Judas the Gaulonite they rose in rebellion at the time of the census.

We hear of a Theudas (which is another form of Thaddæus) who rose in rebellion (Acts 5:36). Is it not possible that this Lebbæus or Jude may owe his third name to this patriot, as a Galilæan might regard him? It may be observed that Simon (Joseph. Ant. xvii. 10, 5) and Judas (Ant. XVIII. 1, 1) were also names of zealous patriots who rose against the Roman government.

Iscariot] Man of Kerioth, in the tribe of Judah; accordingly (if this be the case) the only non-Galilæan among the Apostles. For other accounts of the name see Dict. of Bible.

The choice of the disciples is an instance of the winnowing of Christ, the sifting of the wheat from the chaff. In these men the new life had manifested itself. Their faith, or at least their capacity for faith, was intense, and sufficient to bear them through the dangers that confronted them by their Master’s side. [Editor’s notes on Greek text of St Luke’s Gospel.]

Bengel's Gnomen

Matthew 10:4. Ἰσκαριώτης, Iscariot) so called from the village of Iscariot in the tribe of Ephraim, as Jerome says on the beginning of Isaiah 28. Louis de Dieu, on Acts 1:16, says, “In the Æthiopic language, I find אִשְכָרַֽן for a bag or pouch to carry money in: for thus the translator has rendered τὸ γλωσσοκόμον (the bag) in John 12:6; John 13:29.—Hence may be derived, without any impropriety, אִשְכַרְיותָא (Iscariota), ὁ ἔχων γλωσσοκόμον, he who hath the bag.—ὁ καὶ, who also) The word also implies that Judas was best known and most easily distinguished by the betrayal.—παραδοὺς, betrayed) By the mention of his treason, it is silently intimated that Matthias, whom St Luke mentions by name in the Acts, was his successor in the apostolate.

Pulpit Commentary

Verse 4. - Simon the Canaanite. Simon the Cananaean (Revised Version); ὁ Καναναῖος (cf. Φαρισαῖος Σαδδουκαῖος, vide Bishop Lightfoot's 'Revision,' p. 138, edit. 1871) representing Kann'an or Kan-'an (קנאן), the Aramaic for "Zealot" (parallel passage in Luke 1; Acts 1:13), the name given to members of the extreme nationalist party founded about A.D. by Judas of Gamala, a city that appears to have lain near the east coast of the sea of Galilee (vide Schurer, 1. 2:225). And Judas Iscariot, who also betrayed him; delivered him up (Revised Version margin), which seems more in accordance with παραδίδωμι, for, unlike "betray," and usually πμοδίδωμι, this does not in itself connote treachery. Matthew 10:4

Vincent's Word Studies

The Canaanite (ὁ Καναναιος)

Rev., Cananaean. 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 and the maintenance of distinctive Jewish institutions. From the Hebrew kanná, zealous; compare the Chaldee kanán, by which this sect was denoted.