Jesus Sends Out the Twelve

The scripture passages from Matthew 10:1-15, Mark 6:7-13, and Luke 9:1-6 recount a pivotal moment in Jesus' ministry: the sending out of his twelve disciples on an initial mission. While the events described occurred during Jesus' earthly ministry, likely between 30 and 33 CE, the narratives themselves were penned decades later by the evangelists, reflecting the theological perspectives and needs of the early Christian communities. Matthew, traditionally identified with the tax collector disciple, wrote primarily for a Jewish-Christian audience, emphasizing Jesus' fulfillment of Old Testament prophecy. Mark, often linked to John Mark, a companion of Peter, likely aimed his gospel at a Roman or Gentile-Christian readership, explaining Jewish customs. Luke, a Gentile physician and associate of Paul, wrote for a broader Gentile audience, possibly a Roman official named Theophilus, highlighting the universal scope of salvation and Jesus' compassion. These synoptic accounts, while sharing common themes, each offer slightly different nuances, reflecting their distinct authorial intentions and target audiences.The political and social climate of Judea and Galilee during Jesus' ministry was complex and fraught with tension. Judea and Samaria were under direct Roman procuratorial rule, represented by figures like Pontius Pilate, who maintained order with Roman legions and collected taxes. Galilee, where much of Jesus' ministry took place, was governed by Herod Antipas, a client king appointed by Rome, who ruled with a degree of autonomy but was ultimately subservient to the empire. This dual system resulted in heavy taxation, Roman military presence, and a pervasive sense of foreign occupation among the Jewish populace. Society was sharply stratified, with a small wealthy elite (including priestly aristocrats, landowners, and Roman collaborators) at the top, and a vast majority of peasants, laborers, and artisans struggling economically. Groups like the tax collectors (such as Matthew before his calling) were particularly reviled for their association with the Roman administration and perceived exploitation of their own people. This environment fueled a deep longing for liberation, often expressed through fervent messianic expectations, which typically envisioned a political or military leader who would overthrow Roman rule and restore Israel's sovereignty.The cultural and religious landscape was dominated by Jewish traditions, deeply rooted in the Torah and the Temple worship in Jerusalem. However, various religious sects offered differing interpretations and practices. The Pharisees, known for their strict adherence to the Law and oral tradition, held considerable influence among the common people. The Sadducees, a priestly aristocracy, controlled the Temple and were more willing to cooperate with Roman authorities to maintain their power. Other groups, like the Essenes, pursued ascetic communal lives, while the Zealots advocated for armed resistance against Rome. Messianic expectations were pervasive, although the nature of the Messiah was subject to diverse interpretations—ranging from a kingly descendant of David to a prophetic figure or even a suffering servant. The disciples' mission to proclaim 'the kingdom of heaven has come near' was thus set against a backdrop of intense anticipation and varied understandings of what that kingdom would entail. While Jewish culture was primary, Hellenistic (Greek) influences were also present, particularly in cities and regions like the Decapolis, leading to a degree of cultural syncretism, especially in Galilee.The geographical setting played a crucial role in shaping the mission of the twelve. Galilee, a rural and agricultural region north of Judea, was the primary stage for Jesus' early ministry and the initial focus for the disciples' preaching. It was seen by Jerusalemites as somewhat provincial and less religiously pure due to its proximity to Gentile territories. The specific instruction to avoid going 'among the Gentiles or enter any town of the Samaritans' highlights the initial, focused nature of this mission: to the 'lost sheep of Israel.' Samaritans, ethnically and religiously distinct from Jews, were viewed with deep animosity, having established their own worship on Mount Gerizim and rejecting much of the Jewish canon. This exclusion underscored the primary focus on gathering and preparing the Jewish people for the coming Kingdom, a foundational step before a broader, more universal mission. The instructions regarding self-sufficiency ('take no gold, silver, or copper,' 'no bag or extra shirt') emphasized radical dependence on God and the hospitality of the people. In ancient Near Eastern culture, hospitality was a sacred duty, and the instruction to 'shake the dust off your feet' from unwelcoming towns was a powerful symbolic gesture, akin to a Jewish custom of cleansing oneself of Gentile defilement when returning to Jewish territory, signifying a severance of peace and leaving the town to its own judgment.