Persecution Will Come

The Gospel of Matthew, including the passage in Matthew 10:16-25, is generally dated between 80-90 CE, placing its composition in the tumultuous period following the destruction of the Second Temple in Jerusalem by the Romans in 70 CE. While traditionally attributed to Matthew, one of Jesus' twelve disciples and a former tax collector, many scholars believe the gospel was written anonymously, likely by a Jewish Christian scribe. The primary audience for Matthew's Gospel was Jewish Christians, possibly living in a Greek-speaking environment such as Antioch in Syria. This community was grappling with its identity as followers of Jesus within or alongside normative Judaism, particularly as the schism between the emerging Christian movement and the established synagogue became increasingly defined. The gospel frequently emphasizes Jesus as the fulfillment of Old Testament prophecy and Jewish law, aiming to affirm and persuade this Jewish audience about Jesus' messianic identity, even as they faced opposition from their own kin.The political and social climate of the time was dominated by Roman rule. Judea, since 6 CE, was a Roman province governed by prefects, while Galilee, where much of Jesus' ministry took place, was under the client king Herod Antipas until 39 CE. This Roman authority meant constant surveillance, heavy taxation, and the potential for severe punishment. The references in Matthew 10:18 to being brought before "governors and kings" directly reflect this political reality, as disciples would have faced the power structures of the Roman Empire and its client rulers. Locally, however, Jewish authorities, particularly the Sanhedrin in Jerusalem and local councils (synedria) in towns, retained significant judicial and administrative power over internal Jewish affairs, including religious disputes. The mention of being "handed over to the local councils and flogged in the synagogues" (Matthew 10:17) highlights that much of the persecution would emanate from within the Jewish community's own religious and judicial system.The cultural and religious landscape was deeply Jewish, centered on the Torah, synagogue life, and the memory of the now-destroyed Temple. Sabbath observance, dietary laws, and adherence to covenantal traditions were paramount. Matthew's gospel presents Jesus not as one who abolishes the Law but who fulfills and reinterprets it, a crucial point for his Jewish audience. However, the diverse messianic expectations of the time, often focused on a political liberator, clashed with Jesus' identity as a suffering servant and his spiritual kingdom, leading to rejection by many Jewish leaders. Alongside this Jewish foundation, Hellenistic (Greek) culture had a significant influence, especially in urban centers. Greek was the common language, and Hellenistic philosophical and social customs permeated the region. This dual influence is significant, as the message of Jesus, though initially directed to Israel, was destined to eventually reach the "Gentiles" (Matthew 10:18).The passage itself reflects the internal struggles and external pressures faced by the early Christian community. The prophecy of betrayal by family members ("Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death," Matthew 10:21) speaks to the profound social and familial cost of following Jesus. To be "hated by everyone" (Matthew 10:22) encapsulates the alienation experienced by those who embraced this new movement. The geographical setting, primarily the towns of Israel (Matthew 10:23), underscores the initial focus of Jesus' ministry on the Jewish people, yet the broader context of Roman rule and Hellenistic influence hints at the eventual expansion of the gospel message beyond these confines. Synagogues were not merely places of worship but also community hubs where legal judgments and even physical punishments, such as flogging, could be administered by local Jewish authorities, making the threat of persecution within these very institutions particularly poignant for the early Jewish followers of Christ.