Exegetical and Hermeneutical Commentary of Matthew 10:4
Simon the Canaanite, and Judas Iscariot, who also betrayed him.
4. Simon the Cananan (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 Thaddus) who rose in rebellion (Act 5:36). Is it not possible that this Lebbus or Jude may owe his third name to this patriot, as a Galilan 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-Galilan 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.]
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Mat 10:4
Judas Iscariot, who also betrayed Him.
A chapter in human biography
I. Early opportunity. Called to be an apostle. Sharing, too, in the prayers of Christ (Luk 6:12-13). His gifts marked him out for certain work. That work fell to his lot. Possibilities of such a calling.
II. Growth of evil (Joh 6:64-71; Joh 12:1-6).
III. The price of a soul (Joh 13:1-38.; Mat 26:14-16).
IV. The end (Joh 18:2-5; Mat 27:3-5; Act 1:18; Act 1:25, with Mat 27:5). The sentence of the Master upon his life and his work is this, It were better for this man that he had never been born. (G. T. Kerble.)
A wicked minister
Let us adore the unsearchable judgment of God, in the choice of a wicked minister, whose unworthiness He knew. Let us learn from hence that no merit gives a right to the ministry, but the sole choice of God alone. Jesus Christ would not put saints into it, to oblige us not to judge of the holiness of the Church by certain of her ministers. He would not put into it any of the rich, noble, powerful, or learned, for fear lest men should affix ecclesiastical dignities to temporal advantages. Let us bear with the bad patiently; let us adore Jesus Christ and His authority degraded in them, yet without the virtue of His ordinances thereby suffering anything; and herein let us be assured that it is Jesus Christ who effects all in them, even by the most unworthy workmen. (Quesuel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Simon] He was third son of Alpheus, and brother of James and Jude, or Judas, Mt 13:55.
The Canaanite] This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew kana, which signifies zealous, literally translated by Luke, Lu 6:15, , zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master. But See Clarke on Lu 6:15.
Judas Iscariot] Probably from the Hebrew ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Jos 15:25, where it is likely this man was born.
As iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death.
Who also betrayed him] Rather, even he who betrayed him, or delivered him up; for so, I think, should be translated. The common translation, who ALSO betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others, as well as by Judas.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4. Simon the Canaaniterather”Kananite,” but better still, “the Zealot,” as heis called in Lu 6:15, where theoriginal term should not have been retained as in our version(“Simon, called Zelotes”), but rendered “Simon, calledthe Zealot.” The word “Kananite” is just the Aramaic,or Syro-Chaldaic, term for “Zealot.” Probably beforehis 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 Iscariotthatis, Judas of Kerioth, a town of Judah (Jos15:25); so called to distinguish him from “Judas the brotherof James” (Lu 6:16).
who also betrayed himanote of infamy attached to his name in all the catalogues of theTwelve.
Mt10:5-42. THE TWELVERECEIVE THEIRINSTRUCTIONS.
This directory divides itself intothree distinct parts. The first part (Mt10:5-15) contains directions for the brief and temporary missionon which they were now going forth, with respect to the places theywere to go to, the works they were to do, the message they were tobear, and the manner in which they were to conduct themselves. Thesecond part (Mt10:16-23) contains directions of no such limited and temporarynature, but opens out into the permanent exercise of the Gospelministry. The third part (Mt10:24-42) is of wider application still, reaching not only to theministry of the Gospel in every age, but to the service of Christ inthe widest sense. It is a strong confirmation of this threefolddivision, that each part closes with the words, “VERILYI SAY UNTO YOU”(Mat 10:15; Mat 10:23;Mat 10:42).
Directions for the PresentMission (Mt 10:5-15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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, Mr 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, Mt 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”, Lu 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 Jud 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, Jos 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.
Fuente: John Gill’s Exposition of the Entire Bible
The Canaanite [ ] . Rev., Cananaean. The word has nothing to do with Canaan. In Luk 6:15; Act 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 kanna, zealous; compare the Chaldee kanan, by which this sect was denoted.
Fuente: Vincent’s Word Studies in the New Testament
1) “Simon the Cannaanite,” (Simon ho kanonaios) “Simon who was the Canaanite,” also called “Simon the zealot,” Luk 6:15. Cananaian is Aramaic for Zealot, the sect to which Simon belonged.
2) “And Judas Iscariot, who also betrayed him.” (kai loudas ho Iskariotes ho kai paradous auton) “And Judas Iscariot the one also who betrayed him.” He was from the town of Kerioth in Judea. He was the only non-Galileean apostle; Jos 15:25. The term “betrayed” is one of infamy attached to the name Judas.
Fuente: Garner-Howes Baptist Commentary
4. Simon the Canaanite Least is known in regard to this apostle of all the twelve. He is not mentioned in the New Testament out of the catalogue. The epithet Canaanite is an Aramaic word, signifying Zealot. This name indicates that he had belonged to the fanatical sect of Judas the Gaulonite before he became an apostle of Jesus.
Judas Iscariot, who also betrayed him Luke styles him the traitor, that is, betrayer. His name is uniformly brought last because he was the least respected. The name Iscariot is the Greek form for Isch Kerioth, or man of Kerioth. Kerioth was a small town of Judea. Judas is conspicuous among the apostles for dark traits of character, and the events of a dark history.
So much will have to be said of him in our future notes, that we may say very little here.
Fuente: Whedon’s Commentary on the Old and New Testaments
Mat 10:4 . ] see the critical remarks. Luke calls him , the (quondam) zealot . Luk 6:15 ; Act 1:13 ; Chald. ; Hebr. ; Exo 20:5 ; Exo 34:14 ; Deu 4:24 . Zealots were a class of men who, like Phinehas (Num 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 (or , 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. in Strabo, xiv. 5, p. 674 ( ). It cannot be derived from the town of Cana in Galilee (Luther, Calovius); in that case it would require to have taken the form , just as the inhabitants of in Aeolis (Strabo, xiii. 1, p. 581) were called (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 , , 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 .
] , a native of Karioth, in the tribe of Judah. Jos 15:25 ; Joseph. Antt. vii. 6. 1 : ( ). 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 (Jos 21:34 ) in the tribe of Zebulon. The proposal of Lightfoot, to derive either from , leather apron, or from , strangulation, is indeed recommended by de Wette; but like the interpretation , 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.
] who also delivered him over (not betrayed, in which case we should have had ). A tragic reminiscence, and ever present to the mind! has the force of qui idem; Klotz, ad Devar. p. 636.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Ver. 4. Simeon the Canaanite ] Or a man of Cana a in Galilee (as Judas Iscariot), that is, a man of Kerioth: see Jos 15:25 . Simon the zealot, St Luke calls him. Christ, when he called him to the apostleship, either found him or made him zealous. Tardis mentibus virtus non facile committitur. Son 5 . Tusc.
” Mediocribus esse poetis
Non Dii, non homines, non concessere columnae.
(Her. de Art. Poet.)
a significat zelum, means jealousy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. . ] This is not a local name, but is derived from (Hebr. ) = (Luke, Gosp. and Acts). We may therefore suppose that before his conversion he belonged to the sect of the Zealots, who after the example of Phinehas ( Num 25:7-8 ) took justice into their own hands, and punished offenders against the law. This sect eventually brought upon Jerusalem its destruction.
. ] Son of Simon (Joh 6:71 ; ( Mat 12:4 v. r.) Mat 13:2 ; Mat 13:26 ). Probably a native of Kerioth in Juda, Jos 15:25 , , a man of Kerioth, as , i.e. , a man of Tob, Joseph. Antt. vii. 6. 1. That the name . cannot be a surname, as Bp. Middleton supposes, the expression , used in all the above places of John, clearly proves. Dr. Donaldson assumed it as certain that the Simon last mentioned was the father of Judas Iscariot. But surely this is very uncertain, in the case of so common a name as Simon.
Fuente: Henry Alford’s Greek Testament
Mat 10:4 . : Luke gives . = the zealot, possibly a piece of information based on an independent reliable source, or his interpretation of the Hebrew word . The form 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”. : 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, Jos 15:25 , Jer 48:41 ); in that case the one non-Galilean disciple. The ending, – , is Greek; in Mark the Hebrew ending, – , is given.
Fuente: The Expositors Greek Testament by Robertson
Canaanite. The Aramaic word for the Greek Zelotes (Luk 6:15. Act 1:13) = Zealot: so called from his zeal for the Law. See App-94. Josephus (Bell. Jud. Mat 4:3, Mat 4:9) says the sect of “Zealots” did not arise till just before the fall of Jerusalem.
Judas Iscariot. The only apostle not from Galilee. He belonged to Judah.
also betrayed Him = even betrayed Him.
betrayed = delivered up.
Fuente: Companion Bible Notes, Appendices and Graphics
4. .] This is not a local name, but is derived from (Hebr. ) = (Luke, Gosp. and Acts). We may therefore suppose that before his conversion he belonged to the sect of the Zealots, who after the example of Phinehas (Num 25:7-8) took justice into their own hands, and punished offenders against the law. This sect eventually brought upon Jerusalem its destruction.
.] Son of Simon (Joh 6:71; (Mat 12:4 v. r.) Mat 13:2; Mat 13:26). Probably a native of Kerioth in Juda, Jos 15:25, , a man of Kerioth, as , i.e. , a man of Tob, Joseph. Antt. vii. 6. 1. That the name . cannot be a surname, as Bp. Middleton supposes, the expression , used in all the above places of John, clearly proves. Dr. Donaldson assumed it as certain that the Simon last mentioned was the father of Judas Iscariot. But surely this is very uncertain, in the case of so common a name as Simon.
Fuente: The Greek Testament
Mat 10:4. , 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 Act 1:16, says, In the thiopic language, I find for a bag or pouch to carry money in: for thus the translator has rendered (the bag) in Joh 12:6; Joh 13:29.-Hence may be derived, without any impropriety, (Iscariota), , he who hath the bag.- , who also) The word also implies that Judas was best known and most easily distinguished by the betrayal.-, 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.
Fuente: Gnomon of the New Testament
Simon: Mar 3:18, Luk 6:15, Simon Zelotes, Act 1:13
and: Mat 26:14, Mat 26:47, Mat 27:3, Mar 3:19, Mar 14:10, Mar 14:43, Luk 6:16, Luk 22:3, Luk 22:47, Joh 6:71, Joh 13:2, Joh 13:26-30, Joh 18:2-5, Act 1:16-20, Act 1:25
Reciprocal: Num 24:2 – the spirit 2Ki 5:20 – Gehazi Joh 12:4 – Judas Iscariot Act 1:17 – he
Fuente: The Treasury of Scripture Knowledge
A CHAPTER IN HUMAN BIOGRAPHY
Judas Iscariot, who also betrayed Him.
Mat 10:4
There is an awful and fascinating interest about the history of Judas; he stands in such a fearful solitude, his sin is so terribly unique, that the mind is irresistibly drawn to him.
I. Early opportunity.Called to be an apostle. Separated from the world to be a companion of Christ, and a witness of His work and sufferings. Sharing too in the prayers of Christ (see St. Luk 6:12-13).
II. Growth in evil.Much of Christs teaching must have been given in the presence of Judasteaching as to greed, covetousness, heaping up riches. This was a part of his discipline. (But see St. Joh 6:64-71.) Here he is taught that he is seen through; the end is put before him; and he is warned. This is the turning point: he shook off the good, he cherished the evil (St. Joh 12:1-6). The scene in that house. Marys gratitude at the restoration of her brother, and the way she shows it. Judas looking on. His hypocritical pretext. St. John brands it with the indelible mark of truth and shamehe was a thief.
III. The price of a soul.The supper (St. John 13). The feet-washing. His feet washed by Christ. One of you shall betray me. They said, Is it I? Judas said, Is it I? The sop. Satan entered into him. It was night. The compact (St. Mat 26:14-16). He was now urged on by a maddening impulse. What will ye give me? Thirty pieces of silverabout 3. 16s. Absurd, some say, to suppose he really meant to betray Christ for such a sum. That, however, is a very shallow view of human life, for souls fetch in the devils market what they are worth, and less than 3. 16s. will sometimes buy us, if we are living far from Christ.
IV. The end.The betrayal (St. Joh 18:2-5). Judas knew Gethsemane. Value of his plan to the priests, i.e. a quiet betrayal, avoiding risk of popular tumult. The kiss. Remorse (St. Mat 27:3-5). The morning had come. Evil deeds before and after commission. But even then had he gone to God to confess his sin, he would not have been turned away. But in remorse, not repentance, he went to man. They turned on him, saying, What is that to us? See thou to that. Death (Act 1:18-25; with St. Mat 27:5). He went and hanged himself. The account in Act 1:18-25 supplemental to these words. To his own place, his own by the acts of a responsible agent, free to reject the good, free to choose the evil. He went to the place for which the life had prepared him. And his judgment is with God.
The sentence of the Master upon the life and its work is this, It were better for this man that he had never been born.
Fuente: Church Pulpit Commentary
Simon the Canaanite, and Judas Iscariot, who also betrayed him.
[Simon the Canaanite.] In Luke it is Zealot. See who are called Zealots in Josephus. Of whose sect, if you should say this Simon was before his conversion, perhaps you would do him no more wrong than you would do his brother Matthew, when you should say that he was a publican.
[Iscariot.] It may be inquired whether this name was given him while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from Skortja; which is written also Iskortja; where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things;…”These are garments, some, of leather, and some of a certain kind of clothing.” The Gemara asketh, “What is Iskortja? Bar Bar Channah answered, A Tanner’s garment ” The Gloss is, “A leathern apron that tanners put on over their clothes.” So that Judas Iscariot may perhaps signify as much as Judas with the apron. But now in such aprons they had purses sewn, in which they were wont to carry their money, as you may see in Aruch…which we shall also observe presently. And hence, it may be, Judas had that title of the purse-bearer; as he was called Judas with the apron.
Or what if he used the art of a tanner before he was chose into discipleship? Certainly we read of one Simon a tanner, Act 9:43; and that this Judas was the son of Simon, Joh 12:4.
But if he were not branded with this title till after his death, I should suppose it derived from Iscara; which word what it signifies, let the Gemarists speak: “Nine hundred and three kinds of death were created in the world, as it is said, and the issues of death; Psa 68:21. The word issues arithmetically ariseth to that number. Among all those kinds, Iscara is the roughest death…” Where the Gloss is, ‘Iscara’ in the mother-tongue is estrangulament. By learned men for the most part it is rendered angina, the quinsy. The Gemara sets out the roughness of it by this simile, “The Iscara is like to branches of thorns in a fleece of wool; which if a man shake violently behind, it is impossible but the wool will be pulled off by them.” It is thus defined in the Gloss, ‘The Iscara’ begins in the bowels, and ends in the throat. See the Gemara there.
When Judas therefore perished by a most miserable strangling, being strangled by the devil (which we observe in its place), no wonder if this infamous death be branded upon his name, to be commonly styled Judas Iscariot; or ‘that Judas that perished by strangling.’
[Who also betrayed him.] Let that of Maimonides be observed: “It is forbidden to betray an Israelite into the hands of the heathen, either as to his person, or as to his goods,” etc. “And whosoever shall so betray an Israelite shall have no part in the world to come.” Peter spake agreeably to the opinion of the nation, when he said concerning Judas, “He went unto his own place,” Act 1:25. And so doth Baal Turim concerning Balaam; “‘Balaam went to his place,’ Num 24:25; that is (saith he), he went down to hell.”
Fuente: Lightfoot Commentary Gospels
Mat 10:4. Simon the Cananan. Not Canaanite. If a local term at all, it means an inhabitant of Cana; but it is probably derived from the Hebrew, and is the same as Zelotes (Luk 6:15, Act 1:13). The Zealots were a sect of strict Jews, who afterwards became fierce fanatics. They were apt to take the law into their own hands, to punish offences against the Jewish law. This Apostle has also been considered one of our Lords brethren, but Simon was a very common name (eight persons, at least, of this name are mentioned in the New Testament). These three are joined together in all four lists of the Apostles, but there is no other hint of relationship.
Judas Iscariot, i.e., a man of Kerioth, in the tribe of Judah (Jos 15:25). He was not, like all the rest, a Galilean.
Who also betrayed, or, delivered him up. The choice of this man remains a part of the great mystery concerning Gods sovereignty and mans free choice. He is generally supposed to have been by nature the most gifted of the Twelve; but it is a mistake to suppose that the Twelve as a body were poor, ignorant, or dull. They had fair natural abilities, a teachable disposition, and the common religious education; some had been in the preparatory school of the Baptist; Peter and John were men of genius, especially the latter, as his Gospel abundantly proves; John possessed a house in Jerusalem, and was connected with the family of the high-priest. All were unsophisticated, simple-hearted, open to conviction, and fit vessels to be filled with the saving knowledge of Christ.
Fuente: A Popular Commentary on the New Testament
10:4 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 .