Matthew 10:4 kjv

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

Matthew 10:4 nkjv

Simon the Cananite, and Judas Iscariot, who also betrayed Him.

Matthew 10:4 niv

Simon the Zealot and Judas Iscariot, who betrayed him.

Matthew 10:4 esv

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

Matthew 10:4 nlt

Simon (the zealot ),
Judas Iscariot (who later betrayed him).

Matthew 10 verses

Matthew 10 4 Meaning

This verse concludes the listing of the twelve apostles chosen by Jesus, identifying two distinct figures: Simon, often identified as a Zealot, and Judas Iscariot, who is explicitly marked as the one who would betray Jesus. It highlights the diversity within the apostolic group and, chillingly, foreshadows the eventual treachery by one of its members, setting him apart with this pivotal, condemnatory descriptor.

Matthew 10 4 Context

Matthew chapter 10 records Jesus empowering and commissioning His twelve chosen apostles for their first missionary journey. This immediately follows Jesus's compassion for the "harassed and helpless" crowds and His declaration that "The harvest is plentiful, but the laborers are few" (Matt 9:36-38). Jesus grants them authority over unclean spirits and to heal diseases (Matt 10:1). The list of the twelve (Matt 10:2-4) introduces the agents through whom this mission will be carried out. After naming them, Jesus provides extensive instructions on their conduct, expectations, and challenges they will face in their ministry, including persecution (Matt 10:5-42). Verse 4 is the final entry in this significant list, concluding with the shocking detail about Judas, placing him last, which is often a position of dishonor, and attaching the pivotal note of his future treachery. The immediate context is one of divine commission, yet it includes a sobering reality of human fallenness.

Matthew 10 4 Word analysis

• Simon: (Greek: Σίμων - Simōn). A very common name, hence the need for descriptors to distinguish him from Simon Peter, also in the twelve.
• the Canaanite: (Greek: Κανανίτης - Kananitēs). This term, found only in Matthew and Mark, is debated.
  • One interpretation links it to "Cana" (as in Cana of Galilee), suggesting a geographic origin. However, this is less likely given typical usage for places.
  • The most widely accepted view links it to the Aramaic Qan'ana (קַנְאַנָא) or Greek Kananaios, which transliterates the Hebrew qanna' (קַנָּא), meaning "zealous" or "enflamed." This directly correlates with Luke's designation "Simon the Zealot" (Luke 6:15; Acts 1:13), referring to the socio-political nationalist group opposing Roman rule.
  • Significance: His presence highlights the extreme diversity among Jesus's disciples—a "Zealot" (anti-Roman nationalist) serving alongside Matthew (a Roman tax collector). This underscores Jesus's ability to unite diverse, even antagonistic, individuals under His Kingdom. It also shows that devotion to an earthly political cause was sublimated by allegiance to the King of kings.
• and Judas: (Greek: Ἰούδας - Ioudas). A common Jewish name, meaning "praised." It is derived from the patriarch Judah.
• Iscariot: (Greek: Ἰσκαριώτης - Iskariatēs). This unique epithet is applied only to this Judas in the Gospels and Acts. Its precise origin is debated.
  • The most prevalent view is that it designates his place of origin: Ish Kerioth (אִישׁ קְרִיּוֹת) meaning "man of Kerioth," a town in Judea (e.g., Josh 15:25 identifies a town named Kerioth in southern Judah). This would make him the only Judean among the predominantly Galilean disciples, which is a significant distinction.
  • Less common, but possible, connections: a possible link to sicarius (Latin for "dagger-man"), referring to a type of assassin or Zealot-extremist who carried a dagger. However, there's no direct evidence Judas was one. Given Simon's likely Zealot connection, two disciples linked to such groups might hint at Jesus's appeal across radical political lines. The geographical "man of Kerioth" is much stronger evidence.
  • Significance: Pinpoints his identity and subtly contrasts him with the Galilean core of the group. More importantly, it acts as a permanent, chilling marker tied to his historical infamy.
• who also betrayed him: (Greek: ὁ καὶ παραδοὺς αὐτόν - ho kai paradous auton). This phrase, added uniquely for Judas, defines his lasting historical identity.
  • para-dous (παραδοὺς): This is a participle from the verb paradidomi (παραδίδωμι). The primary meaning of paradidomi is "to hand over," "to deliver." In other contexts, it can mean "to hand down (tradition)" or "to entrust." However, in this specific context (and numerous others regarding Judas), it takes on the darker meaning of "to betray" or "to hand over to one's enemies."
  • Significance: This is the defining characteristic by which Judas Iscariot is known. It serves as a stark contrast to the divine commission given to the other apostles. This phrase is a divine forewarning, woven into the narrative from the very selection of the apostles, demonstrating God's sovereign knowledge even over the darkest human actions. It sets him apart as the one chosen yet destined for such a grave act, a tragic fulfillment of prophecy (Ps 41:9). The term is not just a description but a condemnation, forever linking his name to the act of handing Jesus over to His enemies.

Matthew 10 4 Bonus section

The naming of the disciples in Matt 10:2-4 often places Peter first and Judas last across all synoptic accounts (with slight variations in order for the others), a deliberate literary device to emphasize their roles: Peter as the foundational figure, and Judas as the ultimate betrayer. This pattern of listing suggests a theological and narrative purpose beyond simple enumeration. The mention of Judas's betrayal immediately upon his inclusion underscores a profound theological mystery: why would Jesus choose someone He knew would betray Him? This invites reflection on the interplay of divine sovereignty, human free will, and the necessity of fulfilling prophecy for God's redemptive plan. It is a stark reminder that even within the visible Church or group of disciples, there can be those who eventually prove to be enemies of Christ, illustrating the ongoing struggle between light and darkness, even among those professing faith.

Matthew 10 4 Commentary

Matthew 10:4 concludes the foundational list of Jesus's chosen apostles, yet it does so with a profound theological and historical tension. The inclusion of Simon, likely a Zealot, and Judas Iscariot underscores the diverse and even antithetical backgrounds from which Jesus drew His followers, demonstrating His ability to transcend social, political, and even ideological divisions to unite people under His messianic movement. This diversity also highlights the radical transformation Jesus sought to bring.

However, the specific qualification "who also betrayed him" attached to Judas Iscariot is a chilling premonition that serves several vital purposes. It establishes Judas's eventual role in the passion narrative from the outset, affirming the divine foreknowledge and sovereign plan of God, even amidst human evil. It assures the reader that Jesus was aware of the impending betrayal, yet still chose Judas as part of the inner circle. This foreknowledge does not negate Judas's free will or culpability but rather demonstrates how God can work even through human wickedness to achieve His ultimate purposes, which in this case was the atoning sacrifice on the cross. The verse stands as a powerful reminder of spiritual danger, a sober warning that proximity to Christ does not guarantee faithfulness, and that even within the most privileged fellowship, deceit and apostasy can reside. It prepares the reader for the unfolding drama of redemption and betrayal.