Manna issue 80 - Simon the Zealot 奮銳黨的西門
What are we zealous for? 我們對什麼事感到熱心呢？
Samuel Kuo—Flushing, NY, USA
美國紐約法拉盛(皇后區) 郭霈信傳道
At the time of writing, citizens of the
United States are progressing through
another presidential election cycle. It
has been virtually impossible not to
know, since daily headlines and nightly
news programs have often consisted
of the latest campaign bulletins. Not
only is there plenty of coverage in
the traditional media sources, many
people’s social networking newsfeeds
are blanketed with political opinions,
links, and videos related to this
year’s batch of candidates as well.
Often, many of these posts are full of
emotion, anger, and vitriol especially
concerning their political opposition.
People can be quite passionate when
it comes to their politics, no matter
the country.
正當寫作本文的時候，美國公民正在進行新一輪的總統選舉。
人們意識上不可能不知道這件事，
因為不論是每天報紙頭條，或是晚間新聞節目，都會包含許多最新的選舉活動消息。
傳統媒體的來源，不只有許多大篇富的報導，
許多人在社群媒體上的新聞訊息，鋪陳了各種的政治理念，連結，及今年相關後選人的影片。
通常這許多的貼文，都充滿了情緒，憤怒和尖酸刻薄，特別是有關他們對立的政治立場。
當談到政治的時候，不論是那個國人，人們常常就變得很熱情。
If our assumptions prove correct,
one of the Lord Jesus’ hand-selected
disciples was also very politically
involved. In fact, whenever his name
appears in the Bible, his political
affiliation is always attached: “Simon
the Zealot.”
若我們的假設是正確的，主耶穌親手挑選的其中一個門徒，也在政治活動上，有相當程度的投入。
事實上，聖經裡面出現他名字的時候，他的政治傾向同時也伴隨著他的名字：
"奮銳黨的西門"。
HIS NAME 他的名字
The New Testament lists Jesus Christ’s
twelve apostles in four separate
passages. In both Luke 6:12 and Acts
1:13, we see Simon’s name written
as “Simon the Zealot.” Interestingly,
Matthew 10:4 and Mk 3:18 render his
name as “Simon the Cananite” (NKJV)
or “Simon the Cananaean” (RSV);
however, this is not to be mistaken
with the geographical locations of
Cana or Canaan. “Cananite” from
the Greek, Κανανα?ο? (kananaios)
originates from the Aramaic ???????
(can’an) meaning zealot, enthusiast1.
In fact, all four lists of the disciples
essentially render his name the same
way.
新約在四個不同的經文中，列出了耶穌基督12個使徒的名字。
在路加福音六章12節，和使徒行傳一章13節兩邊之中，
我們可以看到西門的名字被寫成"奮銳黨的西門"。
有趣的地方是，馬太福音十章4節和馬可福音三章18節，
他的名字卻被寫成"迦南人西門"(NKJV & RSV)；
然而卻不應錯認 Cana 或 Canaan 的地理位置。
"Cananite"希臘文的來源，是阿拉姆語 (can’an)，意思是狂熱者，很熱心的人。
事實上，四處經節，本質上都全部用樣的方式寫著他的名字。
The fact that “Zealot” was always
biblically attached to Simon’s name
most likely indicates that he belonged
to the eponymous Jewish sect and
political faction of the time.
使用"狂熱者"的情況，在聖經裡面總是伴隨著西門的名字，
很有可能想要指出，他是屬於同名的猶太支派，是當時政治運動的一個派別。
THE ZEALOTS 奮銳黨
Typically, Christians are familiar with
two Jewish sects during the time of
Christ: the Pharisees and Sadducees.
These groups are often mentioned
in the gospels, and their beliefs are
somewhat elaborated upon (cf. Acts
23:6–8). However, based on the
writings of the first-century Jewish
historian Flavius Josephus, there
were two additional Jewish sects
(or what he calls “philosophies”)
at the time of Jesus: the Essenes
and the Zealots2. According to
Josephus, the Zealot movement was
founded by Judas the Galilean3, who
attempted a revolt against the Roman
government around AD 6 because
of a tax-related decree to conduct a
census. (Interestingly, this Judas is also
mentioned by Gamaliel in Acts 5:37.)
通常，在基督時代的時候，基督徒都很熟悉兩個猶太門派：
法利賽人和撒督該人。
在福音書裡面常常提到這些團體，他們有些特別強調的信仰。(參考，徒 23：6-8)
然而，根據第一世紀猶太歷史學家弗拉維奧·約瑟夫斯 Flavius Josephus 的作品，
在耶穌的時代，有另外兩個猶太門派(或是他所稱的兩個猶太"哲學思想")：
愛色尼派和奮銳黨。
根據 Josephus 所說，奮銳黨的運動，是由加利利人猶太所領導，
在以元六世紀的時候，他想要推翻羅馬政府，
因為政府頒佈了一個和賦稅有關的人口普查命令。
(有趣的地方是，在使徒行傳五章37節，加瑪列也提到這個猶大)
Religiously, the Zealots were very
similar to the Pharisees4. This meant
that they believed in the immortality
of the soul, in a final judgment after
death, and in a physical resurrection.
The Pharisees were very virtuous,
obtaining a good reputation among
the people, and therefore able to
be very persuasive in their doctrines
concerning worship. They practiced
modesty, despising delicacies in their
diet.5 The Pharisees tended to be
apolitical. The Zealots weren’t.
關於宗教上的認同，奮銳黨和法利賽人是非常相近的。
這就意謂了，他們都相信靈魂的不朽，死後會有審判，肉體會復活。
法利賽人是非常虔誠的，也在民眾之中得到了好名聲，
所以關於崇拜的方面，他們的教條對民眾而言，是很有說服力的。
他們實行檢樸的生活，輕視生活中的精緻美食。
但法利賽人比較不會關心政治。
但奮銳黨則正好相反。
Politically, the Zealots are described
to have had an “inviolable attachment
to liberty.”6 They believed that only
God had the right to rule over the
Jewish nation—that Jews “were
cowards if they would endure to pay
a tax to the Romans, and would,
after God, submit to mortal men as
their lords.”7 Therefore, they believed
that they were doing God’s work by
rebelling against Roman soldiers and
leaders, even killing some of them.
They were political extremists. A
related sub-group, called the Sicarii,
or assassins, who wore concealed
daggers were even more extreme,
carrying out planned assassination
attempts.8 Of note is the mentioning
of this group in Acts 21:38.
以政治立場來說，奮銳黨為人形容成，認為人有不可侵犯的自由。
他們相信，只有神才有權利來統治猶太這個國家，
若猶太人可以容忍向羅馬人繳稅，或是可以臣服肉身人類成為領主，
而不是只向神屈服，就會被認為是懦夫。
所以，他們認為，正在作神的工，要反抗羅馬領導人和士兵，甚至殺了一些他們的人。
政治立場上，他們是屬於極端主義。
有一個相關的次級團體，叫作 Sicarii 匕首者或暗殺者，
而那些隨身帶者匕首的人，甚至更加激進，會執行事先規劃好的暗殺計劃。
最有名的就是在使徒行傳21章38節裡，有提到這個組織。
It is often said that Barabbas, the
prisoner released on Passover instead
of Jesus Christ, would probably also
have been a member of the Zealots,
or at least similar politically, since he
is described as a “rebel” (NKJV) or
“insurrectionist” (NIV, Mk 15:7).
常常有人說，巴拉巴，替代耶穌基督在逾越節所釋放的囚犯，
也很有可能曾經是奮銳黨的一名成員，或者是有類似的政治立場，
因為他為稱為是一個"叛亂者"(NKJV)或"造反者"(NIV，可 15：7)
BE HARMONIOUS WITH OTHER CHRISTIANS 和其他基督徒和平相處
If indeed the apostle Simon used to
belong to the aforementioned sect,
there are many lessons that we can
learn and apply to our Christian walk.
The first is that we should learn to
dwell in harmony with our Christian
brothers and sisters.
若使徒西門真的過去是屬於前面所提到的組織，
那麼就有許多課程，我們可以從中學習，並且運用在自已基督徒的生活當中。
第一個就是，我們應該要學著和自已基督徒的弟兄姐妹，好好和平相處。
One of the other disciples
whom Jesus Christ hand-selected
was Matthew (Mt 9:9; Lk 6:15).
Remember that Matthew was a taxcollector
before he left everything to
follow Jesus (Lk 5:27). As a former
tax-collector, his actions would have
been consistent with a political posture
opposite of Simon’s, since the taxes
that he collected would eventually
end up in the hands of the Romans,
and the Zealots were staunchly anti-
Rome. Sometimes, people of opposing
political stances cannot even be in the
same room together. Yet here we see
that Simon had to learn to, at the very
least, tolerate Matthew and his past
in order to be disciples of Jesus Christ.
“Can two walk together unless they
are agreed?” (Amos 3:3).
另一個其他的使徒，也是耶穌基督親自挑選的人，就是馬太。(太 9：9；路 6：15)
要知道，過去馬太在拋棄一切來跟隨耶穌之後，他是一個稅吏。(路 5：27)
身為前稅吏，他的行為就和他的政治立場一樣，是與西門對立的，
因為他們收集的稅賦，到最後就會落入羅馬人的手上，
而奮銳黨的人，是很堅定在反對羅馬政府的。
有時候，相反政治立場的人，甚至很難在同一間房內相處的。
然而在這裡我們可以看見，西門最少要學著容忍馬太和他過去的一切事，
這樣他才能成為耶穌基督的門徒。
3二人若不同心，豈能同行呢？(摩 3：3)
Eventually all twelve disciples were
sent to preach the kingdom of heaven
(Mt 10:5–7). They lived together
(Acts 1:13). They prayed together
(Acts 1:13–14). They preached
together (Acts 4:33). They were
imprisoned together (Acts 5:18). They
suffered persecution together (Acts
5:40–41). The Bible only uses the
collective term, “the disciples,” but
Matthew and Simon would obviously
be included. To think despite their
ideological differences, they could
work so cohesively together for the
kingdom of God.
到最後所有12位門徒，都被派出去傳揚天國的福音。(太 10：5-7)
他們一起生活。(徒 1：13)
他們一起禱告。(徒 1：13-14)
他們一起傳道。(徒 4：33)
他們一起被抓起來關在監牢。(徒 5：18)
他們一起受到逼迫。(徒 5：40-41)
聖經只用集合名詞，"所有的門徒"，
但很明顯地，這些都包括了馬太和西門。
讓我們想到，雖然他們的理念上有所差異，
他們可以團結地在一起，為了神的國度，一起工作。
Every area of church ministry
requires the cooperation of many
individual members. But the church
can be so diverse—not only in
ethnicity and language, but in many
ideologies and preferences as well.
Democrat or Republican? Communist
China or Democratic Taiwan/Hong
Kong? Capitalist America or Socialist
Europe? Arsenal or Chelsea? Yankees
or Mets? Coke or Pepsi?
每一個地區的教會事工，都需要有許多個別信徒一起來合作。
但是教會可以變得各有各的特色 - 不只是在種族及語言不同上有所分吸，
而且在各種觀念，理念，及喜好上，也可以有所不同。
民主黨或共和黨？
共產中國或民主台灣/香港？
資本家主義美國或社會主義歐洲？
火藥庫隊或切西爾隊？
洋基隊或大都會隊？
可口可樂或百事可樂？
How can the church work together?
How can the holy work progress?
In matters of the truth of salvation,
obviously no compromise is permitted
(Gal 1:6–9; 2 Jn 9–11). But in all other
matters, including our politics, we
need to lay aside our differences and
dwell in harmony with our brothers
and sisters. I like to think that Simon
and Matthew put into practice what
the Lord Jesus Christ taught His
followers: “love your enemies, bless
those who curse you, do good to
those who hate you, and pray for
[them]” (Mt 5:44).
教會要怎麼作才能一起作工呢？
聖工要怎麼作才能有所進展呢？
在有關得救真理的事上，很明顯地，是不能允許有所任何妥協的。(加 1：6-9；約二 9-11)
但在其他的事情上，包括了政治，我們應該放下彼此之間的差異，和諧地和弟兄姐妹一起相處。
我比較偏好這樣想，西門和馬太具體實行了主耶穌教導跟隨他的人所說的事：
44只是我告訴你們，要愛你們的仇敵，為那逼迫你們的禱告。(太 5：44)
GIVE UP OUR PASSIONS AND IDEOLOGIES 拋棄自已的熱情和意識形態
Simon the Zealot also teaches us that
after believing in the Lord Jesus Christ,
we should eventually give up our
passions and ideologies that we may
have adopted over time, especially
when they are in conflict with the
Lord Jesus’ teachings.
奮銳黨西門也教導我們，在信了主耶穌基督之後，
最後我們要放棄，透過長久時間所接網的世上熱情及理念，
特別是當這些世上的東西，和主耶穌的教導，有所衝突的時候。
Presumably, Simon was extremely
zealous for his nation Israel—a very
pro-independence outlook. Perhaps
what first attracted Simon to Jesus
Christ was that he thought Jesus was
the Messiah who would overthrow the
Roman government and restore the
kingdom of Israel. In fact, it seemed
that Simon wouldn’t have been the
only disciple with such expectation,
since even during the ascension of
Jesus Christ, the disciples thought He
was establishing a physical kingdom:
“Lord, will You at this time restore the
kingdom to Israel?” (Acts 1:6)
若我們假設，西門對於他認同的以色列國家，有極端的熱情 - 有極度贊成獨立的想法。
或許一開始吸引西門來就近耶穌的想法，
就是他認為耶穌是彌賽亞，他會推翻羅馬政府的統治，恢復舊有的以色列國。
實際上，看起來並不是只有西門是唯一的門徒，有這種的想法和期待，
因為甚至是到了耶穌升天的時候，有許多門徒仍然認為，他正在建立一個物質上的新國家：
6他們聚集的時候，問耶穌說：主阿，你復興以色列國就在這時候麼？(徒 1：6)
However, soon after receiving the
promised Holy Spirit, Simon’s zeal for
Israel eventually transformed into a
zeal for Jesus Christ. He realized Jesus
did not come to establish a physical
kingdom, but one that transcended
the world (cf. Jn 18:36). Instead of
living for his passions and ideologies,
he labored for Jesus Christ instead.
然而，一得到應許的聖靈之後，西門對以色列的熱心，最後轉變成對耶穌基督的熱心。
他明白到，耶穌來到世上，並不是要建立世上的王國，
而是要建立一個超越世界的國度。(參考、約 18：36)
他沒有為自已的熱情和理想而活，
反而是為了耶穌基督而勞力工作。
One teaching that would have
especially challenged Simon was
Jesus’ teaching on paying taxes. Jesus
had once famously said, “Render
therefore to Caesar the things that
are Caesar’s, and to God the things
that are God’s” (Mt 22:21). This was
a direct challenge to the politics to
which he followed. How could he
go against the principles that he was
so passionate for? How could he let
go of his anti-Roman ideology? The
key would have been transformation
through the promised Holy Spirit.
When one walks in the Spirit, he
follows the will of the Spirit, rather
than his own passions (Rom 8:1–8).
耶穌的一個教訓，寫特別對西門有所挑戰，就是耶穌說到納稅的事。
曾經耶穌說了一名名言，
21他們說：是該撒的。耶穌說：這樣，該撒的物當歸給該撒；神的物當歸給神。(太 22：21)
這對他所持有的政治理念，是一種直接的挑戰。
他怎麼能對自已所抱持很多熱情的原則，作出相反挑戰的事呢？
他怎麼會放棄自已反羅馬帝國的政治理念呢？
最主要形成轉變的原因，就是因為透過了應許的聖靈。
當一個人遵照著聖靈的指示而行，
他就會隨著聖靈的旨意而行，而不是隨著自已的意見或熱情而行。
Since we are in Christ Jesus, we
must also tear down our worldly
zeal. Collectively, we often struggle
with all sorts of worldly zeal. A zeal
for video games. A zeal for makeup
and fashion. A zeal for higher
education and status. A zeal for the
newest gadgets and technology. A
zeal for travel and pleasure. A zeal
for sin. It is generally easy to tell not
only by the amount of time we spend
on these things, but also on how we
sacrifice other priorities to obtain
them—especially when matters
concerning the kingdom of God are
laid at the altar. Many times our zeal
for these worldly things are thus
borderline idolatrous. Those passions
and philosophies may have enslaved
our hearts and cheated us with empty
deceit (Col 2:8). But we must learn to
give them up like Simon did.
因為我們身處於耶穌基督之中，
所以我們也一定要拆毀自已世上的熱情。
大家都同樣有這種情況，我們常常要挑戰自已一切各種世上的熱情。
愛打電玩。
愛化妝，愛流行。
一心想要得到更好的文憑和地位。
對於最新發售的小裝置和新科技沒有免疫能力。
愛旅行，愛享樂。
沉溺於罪中之樂。
從我們所花在這些事情上的時間，一般就不難來分辨這些事情，
而且若是從我們浪費了其他的選擇，而得到這些東西，
特別是有關屬於神國，要把屬神之物放在祭壇之上的時候，更可以看得出來。
很多時候，我們對世上事情的熱心，就好像是一條偶像崇拜的界限。
這些熱情和自已獨特的想法，就有可以奴役了我們的心，用一些虛妄的事來欺騙我們。(西 2：8)
但我們一定要學著把他們放棄，就像西門一樣。
BE ZEALOUS FOR JESUS CHRIST AND THE GOSPEL 熱心為了基督耶穌和傳福音
We may think that such excitements
are the answers to a happy and
meaningful life; however, we may
entirely neglect to cultivate a zeal to
follow Jesus Christ wholeheartedly.
Where is our zeal to live, and even
die, for the One who died for us?
(2 Cor 5:14–15). This is one of the
biggest lessons we learn from Simon
the Zealot.
我們或許會認為，這些讓人興奮和快樂的事情，
就是人生又很樂或又有意義的人生指標；
然而，我們或許就完全忽略了要培養一種熱情，來全心跟隨耶穌基督。
當我們在那些事上為了自已的熱情而活，或是為了那些熱情而死，
我們又為了那替我們受死的主，付出了些什麼呢？(林後 5：14-15)
這就是我們從奮銳黨西門，所能學到最大的課程。
Though the Bible is silent on what
eventually happened to most of the
twelve apostles, many extra-biblical
accounts indicate that they likely
died as martyrs for the gospel of the
Lord Jesus Christ. Simon the Zealot
would have been no exception.
There are many conflicting accounts,
but perhaps the strongest tradition
suggests that he was ultimately sawn
in half for being a Christian. Hence,
many western works of art classically
depict Simon the Zealot with a saw9.
雖然聖經對最後，到底12使徒大部份所遭遇的事情保持沉默，
許多額外的聖經記載都說到，他們很有可能，為了主耶穌基督的福音，成為殉道的烈士而死。
甚至是奮銳黨的西門，也沒有例外。
有許多矛盾的記載，而且或許最強烈的傳說記載，他最後因為是基督徒的原故，被鋸成兩半。
因此，有許多版本的古典藝術作品，會描寫著奮銳黨的西門和一隻鋸子。
Why would the apostles give up
their lives for the gospel? Because they
had been witnesses of its absolute
truth. Because God’s love and Lord
Jesus’ sacrifice had transformed them.
Because the down-pouring of the
promised Holy Spirit had completely
changed their values and passions,
empowering them to live accordingly.
Seldom would someone die for
another person. Even rarer is a person
who would die for a cause they did
not believe in. But that’s exactly what
most of the Twelve did.
為什麼許多使徒會為了福音的原故，而放棄自已的生活呢？
因為他們已經親自見証這絕對的真理。
因為神的愛，主耶穌的犧牲，已經改變了他們。
因為應許聖靈的降臨，已經完全改變了他們的價值觀和熱情，
讓他們可以有能力靠著聖靈而活。
很少有人會為了另一個人而死。
更加不會有人，會為了一個他們所不相信的信念而死。
但這就是大部份的12使徒所作的事。
Are we convicted by the gospel
truth? Has God’s grace and love
transformed us? How has the Holy
Spirit changed and empowered us?
These are all questions worthy of our
contemplation. May we also follow in
the footsteps of the apostles to live
for the sake of Christ.
難道我們為福音的真理所定罪了？
神的恩典和慈愛有改變了我們嗎？
聖靈到底是怎麼改變我們，讓我們有力量的？
這些問題，一切都值得我們好好思想。
願我們也跟隨著這些使徒的腳蹤行，為了基督的原故而活。
CONCLUSION 結論
The Zealot movement eventually
died out in a most tragic way. They
were very active throughout the war
of AD 66–70 against the Romans,
which led to the fall of Jerusalem
by future Emperor Titus. Josephus
describes how they made a final stand
against the Romans in a fortress called
Masada in AD 73. The ensuing Roman
siege was lengthy and demoralizing.
On the night before walls were
breached, seeing that there was no
escape, rather than surrendering to
their enemies, they chose ten of their
own to kill the rest of the fortress
inhabitants, including the women and
children. Then lots were drawn among
the ten for one to kill the other nine.
And finally, the last survivor was to
kill himself.10 The political movement
amounted to nothing. Israel still
remained under Roman control.
奮銳黨的運動，最後以最悲劇的形式結束。
他們在主後66-70年之間對抗羅馬的戰爭中，表現非常的活躍，
到最後也導致後來的羅馬王提圖斯進攻，讓耶路撒冷陷落。
根據約瑟夫斯的描寫，他們在主後73年，最後在一座叫作馬撒大的城堡，如何奮力抵抗羅馬。
而接著羅馬包圍這座城的時間非常久，且讓他們戰意消失。
在城牆被打破的前一個晚上，因為大家知道沒有逃生的路線，
他們不願意向敵人投降，所以選了10個自已人來殺了所有城堡裡面其他的居民，包括了女人和小孩。
然後他們十個人再抽籤抽出一個人來，把其他九個人殺了。
最後的生存者就只能自殺了。
這次的政治運動最後沒有任何成果。
以色列仍然在羅馬人的控制之下。
Zeal for various worldly passions
and ideologies, politics or otherwise,
will pass away with the flow of time,
just like the Zealots did. Scripture tells
us not to put our trust in princes for
they are of no help (Ps 146:3, 118:9).
But if we are zealous for Jesus Christ
we stand on a kingdom that will
prevail forever
各種世上的熱情，理念，政治傾向，或其他事情所生出來的熱心，
會隨著時間的流轉而消逝過去，就好像是過去奮銳黨他們所作的一樣。
聖經告訴我們，
3你們不要倚靠君王；他一點不能幫助。(詩 146：3，118：9)
但若是我們為耶穌基督而熱心付出，
我們是站在一個會永遠勝利的國度中。
1 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-
English lexicon of the New Testament and other early
Christian literature (3rd ed.). Chicago: University of
Chicago Press.
Arndt, W., Danker, F. W., & Bauer, W. (2000).
新約及其他早期基督文學作品的希臘英文百科書(三世紀編撰)
芝加哥，芝加哥大學出版社
2 Josephus, F. Antiquities of the Jews, 18.11–26 (18 ch1
4–6)
約瑟夫斯 F. 猶太古代史 18.11–26 (18 ch1 4–6))
3 Josephus, F. Wars of the Jews, 2.118 (2 ch8.1)
約瑟夫斯 F. 猶太戰爭史 2.118 (2 ch8.1))
4 Metzger, B. (2003). The New Testament: Its Background,
Growth, and Content (3rd ed.). Nashville: Abingdon Press.
Metzger, B. (2003). 新約：背景，成長，內容(三世紀編撰) Nashville: Abingdon Press.
5 Josephus, F. Antiquities of the Jews, 18.12–15 (18 ch1.3)
約瑟夫斯 F. 猶太古代史 18.12–15 (18 ch1.3)
6 Ibid, 18.23–25 (18 ch.1.6)
如前 18.23–25 (18 ch.1.6)
7 Josephus, F. Wars of the Jews, 2.118 (2 ch.8.1)
約瑟夫斯 F. 猶太戰爭史 2.118 (2 ch.8.1)
8 Josephus, F. Antiquities of the Jews, 20.185–187 (20
ch.8.10)
約瑟夫斯 F. 猶太古代史 20.185–187 (20 ch.8.10)
9 Guiley, R. (2001). The Encyclopedia of Saints. New York:
Checkmark Books
Guiley, R. (2001). 聖徒百科全書 紐約：選擇目錄書
10 Josephus, F. Wars of the Jews, 7.252–406 (7 ch 8.1–9.2)
約瑟夫斯 F. 猶太戰爭史 7.252–406 (7 ch 8.1–9.2)
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