Matthew 10:4

KJV

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

KJV (with Strong's)

Simon {G4613} the Canaanite {G2581}, and {G2532} Judas {G2455} Iscariot {G2469}, who {G3588} also {G2532} betrayed {G3860} him {G846}.

Complete Jewish Bible

Shim`on the Zealot, and Y'hudah from K'riot, who betrayed him.

Berean Standard Bible

Simon the Zealot, and Judas Iscariot, who betrayed Jesus.

American Standard Version

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

Commentary

### SUMMARY
Matthew 10:4 concludes the enumeration of the twelve apostles chosen by Jesus, presenting two figures who represent profound contrasts within the nascent Christian community: Simon the Canaanite and Judas Iscariot. This verse highlights the remarkable diversity of individuals Jesus called to His inner circle, encompassing those from vastly different socio-political backgrounds, while simultaneously introducing the chilling foreshadowing of betrayal through the tragic figure of Judas, whose name is forever linked to his ultimate act of delivering Jesus to His enemies.

### CONTEXT
* **Literary Context:** Matthew 10:4 serves as the concluding verse of the list of the twelve apostles in [Matthew 10:1-4](/matthew/10-1-4 "Matthew 10:1-4 - The Calling of the Twelve Apostles"). This list immediately follows Jesus's empowering of His disciples with authority to heal, cast out demons, and preach the Kingdom of Heaven, as detailed in [Matthew 10:1](/matthew/10-1 "Matthew 10:1 - Jesus Empowers His Disciples"). The enumeration of these twelve individuals is foundational, establishing the core group who would be entrusted with the continuation of Jesus's ministry and the spread of the Gospel. The specific mention of Simon and Judas at the end of this foundational list sets them apart, with Simon representing the surprising inclusivity of Jesus's call and Judas representing the tragic reality of human failure and betrayal, even within the closest spiritual proximity to the Son of God. The entire chapter then proceeds with Jesus's extensive instructions and warnings to these newly commissioned apostles regarding their mission.

* **Historical & Cultural Context:** The designation "Simon the Canaanite" is crucial for understanding the political landscape of first-century Judea. While "Canaanite" might initially suggest a geographical origin, it is widely understood to derive from the Aramaic word _qan'ana_ or Hebrew _qana_, meaning "zealous." This strongly indicates Simon was a member of the Zealot party, a fiercely nationalistic Jewish group committed to resisting Roman occupation through armed rebellion. His inclusion alongside Matthew, a tax collector (a collaborator with Roman authorities, as noted in [Matthew 10:3](/matthew/10-3 "Matthew 10:3 - Matthew the Tax Collector")), dramatically illustrates Jesus's ability to unite individuals from diametrically opposed political and social factions under His banner. "Iscariot" for Judas is generally believed to mean "man of Kerioth," referring to a town in Judea. This would distinguish Judas as likely the only Judean among the predominantly Galilean apostles, a detail that may have contributed to his sense of isolation or unique perspective within the group. The political tension and messianic expectations of the time provide a backdrop for understanding the diverse motivations and backgrounds of those drawn to Jesus.

* **Key Themes:** This verse contributes significantly to several overarching themes within Matthew's Gospel and the broader New Testament. Firstly, it underscores the **Diversity in Discipleship**, showcasing Jesus's radical inclusivity by calling individuals from all walks of life, including those with deeply entrenched political differences like Simon the Zealot and Matthew the tax collector. This demonstrates the unifying power of Christ's kingdom, which transcends human divisions. Secondly, the chilling phrase "who also betrayed him" introduces the profound theme of **The Reality of Betrayal and Human Depravity**. It immediately sets Judas apart and foreshadows the ultimate act of treachery that would lead to Jesus's crucifixion. This highlights the sobering truth that proximity to divine truth does not guarantee genuine faith or faithfulness, and that human free will can lead to tragic consequences. Finally, Judas's role, though a heinous act of free will, also touches upon the theme of **God's Sovereignty and Foreknowledge**. The Scriptures reveal that Jesus knew from the beginning who would betray Him ([John 6:70](/john/6-70 "John 6:70 - Jesus Knew His Betrayer")), indicating that even this act of evil was woven into God's greater redemptive plan, ultimately serving to fulfill prophecy and accomplish salvation through the sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Canaanite (Greek, _Kananítēs'_):** This term, often misunderstood geographically, is derived from a Chaldee (Aramaic) root meaning "zealous." It serves as an epithet for Simon, indicating his likely affiliation with the Zealot movement, a Jewish nationalist group fiercely opposed to Roman rule. This distinguishes him from Simon Peter and highlights the diverse political backgrounds of Jesus's chosen disciples.
* **Iscariot (Greek, _Iskariṓtēs'_):** This epithet for Judas is of Hebrew origin, likely meaning "man of Kerioth," referring to a town in Judea. It serves to uniquely identify Judas, distinguishing him from other individuals named Judas (e.g., Judas Thaddaeus) and suggesting his geographic origin as a Judean among predominantly Galilean apostles.
* **betrayed (Greek, _paradídōmi'_):** This verb means "to surrender," "to yield up," "to intrust," or "to transmit." In this context, it precisely describes Judas's action of "handing over" or "delivering up" Jesus to the authorities, leading directly to His arrest and crucifixion. The use of this word immediately and starkly defines Judas's tragic role in the Gospel narrative.

#### Verse Breakdown
* **"Simon the Canaanite":** This phrase identifies one of the twelve apostles, distinguishing him from Simon Peter. The epithet "the Canaanite" is understood not as a geographical reference to the ancient land of Canaan, but as an indication of Simon's political allegiance as a "Zealot," a member of a Jewish nationalist party dedicated to overthrowing Roman rule. His inclusion demonstrates Jesus's ability to call and unite individuals from vastly different, even opposing, socio-political backgrounds.
* **"and Judas Iscariot":** This introduces the final name on the list of the twelve apostles. "Iscariot" serves as a distinguishing epithet, likely meaning "man of Kerioth," a town in Judea. This detail suggests Judas may have been the only Judean among the predominantly Galilean disciples, potentially setting him apart culturally or geographically within the group.
* **"who also betrayed him":** This chilling clause immediately defines Judas's tragic and infamous role in the Gospel narrative. It is a stark and direct foreshadowing of his ultimate act of treachery—handing Jesus over to the authorities. This phrase sets Judas apart from all other disciples, marking him as the one through whom the ultimate act of disloyalty against Jesus would be committed.

#### Literary Devices
The verse employs several significant literary devices. **Juxtaposition** is evident in the pairing of Simon the Canaanite and Judas Iscariot. Simon, likely a Zealot, represents a figure intensely committed to Jewish independence, while Judas is immediately identified as the one who would betray Jesus, symbolizing the ultimate disloyalty. This contrast highlights the spectrum of human response to Christ, from fervent commitment to profound treachery. **Foreshadowing** is powerfully used with the phrase "who also betrayed him." This immediate and explicit declaration of Judas's future act creates a sense of dramatic irony and tragic inevitability, informing the reader's understanding of Judas from his very introduction in the apostolic list. Finally, there is a subtle **Irony** in Judas's inclusion among the chosen twelve, the inner circle of Jesus's followers, only to become the instrument of His capture. This underscores the mystery of human free will and the reality that even intimate proximity to divine truth does not guarantee faithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 10:4, particularly the mention of Judas Iscariot, forces us to confront the profound theological tension between divine sovereignty and human responsibility. While Judas's betrayal was a heinous act of his own free will, the Scriptures affirm God's foreknowledge and even His sovereign orchestration of these events for a greater redemptive purpose. Jesus chose Judas, knowing his future actions, not to compel sin, but to fulfill prophecy and bring about the ultimate sacrifice necessary for humanity's salvation. This does not diminish Judas's culpability but rather magnifies the mysterious depth of God's plan, where even the darkest human sin can be paradoxically woven into the fabric of divine good. The verse serves as a sobering reminder that outward association with Christ does not equate to genuine transformation or salvation, and that true discipleship requires sincere faith and unwavering loyalty, not merely proximity.

* [John 6:70](/john/6-70 "John 6:70 - Jesus Knew His Betrayer")
* [Acts 1:16-20](/acts/1-16-20 "Acts 1:16-20 - Matthias Replaces Judas")
* [Psalm 41:9](/psalms/41-9 "Psalm 41:9 - Betrayal by a Close Friend")

### REFLECTION AND APPLICATION
Matthew 10:4 offers profound insights for contemporary discipleship. The inclusion of Simon the Canaanite, a Zealot, alongside other diverse figures in the apostolic band, reminds us that God's call is expansive and inclusive, reaching across social, political, and cultural divides. It challenges us to embrace and celebrate the diversity within the body of Christ, recognizing that unity in Christ transcends our differences. However, the stark mention of Judas Iscariot serves as a solemn warning. Proximity to Jesus, even intimate association, does not guarantee genuine faith or salvation. Judas walked with Jesus, witnessed miracles, and heard His teachings, yet he ultimately chose betrayal. This compels us to examine our own hearts, motives, and commitment. Are we truly following Christ, or are we merely associating with Him for personal gain, comfort, or outward appearance? The story of Judas calls us to vigilance against hypocrisy, greed, and the spiritual danger of hardening our hearts to the truth, even after having been exposed to it. It is a call to sincere, unwavering, and self-sacrificial devotion to the Lord.

#### Questions for Reflection
* **How does the diversity of the apostles, particularly the inclusion of Simon the Canaanite, challenge my own preconceived notions about who God calls into His service?**
* **What lessons can I draw from Judas Iscariot's tragic end about the importance of genuine faith, integrity, and the dangers of unaddressed sin or selfish motives?**
* **In what ways might I be tempted to maintain an outward association with Christ without a truly transformed heart, and how can I cultivate deeper authenticity in my faith?**

### FAQ
**Was Simon the Canaanite a literal inhabitant of the ancient land of Canaan?**

Answer: No, the designation "Canaanite" for Simon is not a geographical reference to the ancient land of Canaan. Instead, it is widely understood to be derived from the Aramaic word _qan'ana_ or the Hebrew _qana_, both meaning "zealous." This indicates that Simon was likely a member of the Zealot party, a Jewish nationalist group fiercely devoted to Jewish independence and resistance against Roman occupation. This interpretation distinguishes him from [Simon Peter](/matthew/4-18 "Matthew 4:18 - Simon Peter's Call") and highlights the political diversity among Jesus's chosen disciples.

**Why did Jesus choose Judas Iscariot as an apostle if He knew Judas would betray Him?**

Answer: The question of why Jesus chose Judas, knowing his future betrayal, touches upon the profound theological mystery of divine sovereignty and human free will. The Scriptures clearly state that Jesus knew from the beginning who would betray Him ([John 6:70](/john/6-70 "John 6:70 - Jesus Knew His Betrayer")). While Judas's act was undeniably a result of his own sinful choices and free will, it also served to fulfill Old Testament prophecies and ultimately played a crucial role in God's redemptive plan for humanity. Jesus's willingness to embrace this foreknown betrayal demonstrates His perfect obedience to the Father's will and His sacrificial love, which allowed Him to be "handed over" for the sins of the world. It highlights that even human evil can, paradoxically, be incorporated into God's overarching purpose without God being the author of that evil.

### CHRIST-CENTERED FULFILLMENT
The mention of Judas Iscariot, "who also betrayed him," in [Matthew 10:4](/matthew/10-4 "Matthew 10:4 - Judas Iscariot, the Betrayer") holds profound Christ-centered fulfillment. While Judas's act was one of human treachery, it was paradoxically an essential step in God's redemptive plan, fulfilling ancient prophecies concerning the suffering Messiah. Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), was destined to be "handed over" (the very meaning of the Greek word _paradídōmi_ used for "betrayed") not only by Judas but ultimately by God the Father Himself for the salvation of humanity ([Romans 8:32](/romans/8-32 "Romans 8:32 - God Did Not Spare His Own Son")). The betrayal by a close friend echoes prophecies like [Psalm 41:9](/psalms/41-9 "Psalm 41:9 - Betrayal by a Close Friend"), and Jesus's willing submission to this fate, even knowing the betrayer's identity, underscores His perfect obedience to the Father's will, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). Thus, Judas's betrayal, though a dark act, serves to highlight the light of Christ's sacrificial love and the divine plan to redeem a fallen world through His suffering and death, as foreshadowed in passages like [Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 26:14

¶ Then one of the twelve, called Judas Iscariot, went unto the chief priests,

John 13:2

And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him;

Mark 14:43

¶ And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.

Matthew 26:47

¶ And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

John 6:71

He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve.

Mark 3:18

And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,

Mark 3:19

And Judas Iscariot, which also betrayed him: and they went into an house.