The Twelve: Simon the Zealot

Simon the Zealot

Name meaning: We had that name before, his name literally means “the one who was heard.” To some extend it is a reflection on the suffering of matriarch Leah who said “[God has] heard...” when she conceived and bore the second boy (Genesis 29:33). There are two things in this “zealot” addition. First, the Gospel authors wanted to separate him from Simon that Jesus renamed into Peter. Second, there is an identity “marker” behind this word, which is accompanied with a very loaded meaning. Let's talk about the meaning.

Life story: The last apostle (before Judas Iscariot) has almost NO story. He is mentioned in the list of the 12 disciples (Matthew 10:1-4; Mark 3:16-19; Luke 6:12-16; Acts 1:13). And apart from that we have no mentioning of him at all.

So, what can we learn from the fact that his not mentioned?

First, he should not be confused with Simon Peter. What do we know about Simon Peter? He stands out for his many of his qualities, but the main one is “jumping the gun.” Sometimes it is good – he was the first to confess Jesus as Christ, the Son of God, the Living One (Matthew 16:13-20). Sometimes it is not so healthy – everyone remembers the situation at the Last Supper (Mark 14:26-31). So, it is possible that Simon the Zealot is distinguished from St. Peter because he thinks through, not making rush decisions, calculating every step of the way.

Second, the importance of “zealot” designation. Zealots were a terrorist organization founded 6AD by Judas of Galilee. They would not refrain from violence. Their “methods” were based on Numbers 25:1-15. They were fighting for the independence of Israel from the Pax Romana – Roman rule in Mediterranean world. What is interesting is the fact that he did not have a single argument with Levi Matthew – the tax collector [for the Roman government]. The presence of Jesus united those who had opposed political views in the civil realm. They both made a choice of a better and more important part of their lives – being the apostles of the Savior of the world.

Third, St. Paul wrote to Titus about being zealous for good works (Titus 3:14). A few verses prior St. Paul talks about being saved by grace which was given to us in the Sacrament of the Holy Baptism. At the same time, he encourages the believers to be fruitful in their lives. In a sense, he points toward St. Simon – he was called from being a terrorist to the preacher of the Good News of Jesus. St. Paul invites the pastor and his congregation on Crete island to follow his example of being zealous for the LORD.

Tradition: Death and symbol. Traditionally, St. Simon is pictured with a saw in his hand, for his martyrdom was achieved by being sawed in half.

Date – as talked about this last time – the date of commemoration for St. Simon is the same for St. Jude, October 28.

Prayer: Almighty God, You chose Your servants Simon and Jude to be numbered among the glorious company of the apostles. As they were faithful and zealous in their mission, so may we with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ. Who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Titus

 Letter of St. Paul to Titus   

Title: This is the third of the pastoral letters of St. Paul (1-2 to Timothy and to Titus). Titus means either “honorable” or “strong/giant”.                       

Date of writing: The Lutheran Study Bible states that the date of writing 68 AD. Possible, but I might suggest a bit earlier date, around 64 AD. The reason is based on the fact that the only time, according to the Book of Acts, St. Paul stops at Crete is on the way to Rome (Acts 27:7-8). The proper identification of the date can be based on the understanding of Nicopolis (3:12). There are three readings of this town – (1) town on the West coast of Greece, (2) town between Jerusalem and Jaffa, (3) St. Paul uses it as a symbolic name “city of victory” for Rome, hoping to achieve judicial victory and being vindicated.               

Structure:

a. 1:1-4, Greetings

 b. 1:5-9, elders and bishop

  c. 1:10-16, dealing with insubordination etc.

   d. 2:1-2, older men

    e. 2:3-4a, older women

    e’. 2:4b-5, younger women

   d’. 2:6-8, younger men

  c’. 2:9-3:2, submissiveness of bondservants   

 b’. 3:3-11, turning from disobedience

a’. 3:12-15, final greetings

 

Main themes: Qualifications for the leaders of the church – both the presbyters/elder and the bishop/overseer. It looks like the St. Paul charged Titus to install one bishop over the island, at the same time instructing him to install several elders. If this conclusion is true, it might help us in understanding of the proper roles of bishops as the overseers of a region, while the elders were the leaders on a congregational level.    

Important inputs on godly behavior for a variety of church members. In a very concise form, the apostle lays out the needed instructions for the moral standards of the older and younger generation of believers.   

Letter to Titus is yet another example where we can observe the interconnection of the mission field. Wherever Nicopolis might be (see “date of writing”), St. Paul asks people to move around the Mediterranean area according to his understanding of the current needs of the mission/church.          

Main Characters: Paul, Titus, Artemas, Tychicus, Zenas and Apollos            

Reflection in other parts of the Bible: There are at least three topical parallels of Titus with the other two pastoral epistles of St. Paul: Christological foundation for the teaching and confession of the church; the need for the transformed leadership of the new Body of Christ and high moral standards for leaders; and the practical ethical lessons the preachers should deliver to their congregations.   

Lutheran teaching: St. Paul greets his younger colleague Titus reminding him of God’s faithfulness to His promises and the fact that God never lies (1:2, cp. Num 23:19). Our confessors use this statement many times throughout the Book of Concord (LC I:46,165; III:120; IV:57; V:14; FC Ep. VII:13; FC SD VII:23).

Probably, the most famous usage of the passage from the Epistle can be found in the Small Catechism of Dr. Martin Luther. Chapter four talks about the magnitude of impact of baptismal waters on the life of a person based on Tit. 3:5-8.

Lutheran hymnody:

LSB 599 – O Gracious Lord, with Love Draw Near (Tit. 3:5-8)

LSB 517:11 – St. Timothy and St. Titus   

Relevancy of the Book: The epistle is the most compact manual for the godly church life. In only three chapters the apostle asserts the deepest theological convictions, gives needed instruction on the question of the church governance, and sets the moral standards for the Christian living for the people of God.           

Memory verses: 

3:5 – He saved us, not because of works done by us in righteousness, but according to His own mercy, by the washing of regeneration and renewal of the Holy Spirit.