Fear God, Not Man

The Gospel of Matthew, including the passage in Matthew 10:26-33, is traditionally attributed to Matthew (Levi), one of Jesus' twelve apostles. However, most modern scholars suggest it was written by an anonymous author, likely a Jewish Christian, deeply familiar with Jewish traditions and scriptures, writing in the tradition of Matthew. The intended audience was primarily Jewish Christians, or Hellenistic Jews, aiming to demonstrate that Jesus was the long-awaited Messiah who fulfilled Old Testament prophecies. The Gospel frequently quotes the Hebrew Bible and uses theological arguments familiar to a Jewish readership, portraying Jesus as the new Moses and the Son of David. The date of composition is generally placed between 80-90 CE, a period after the destruction of the Second Temple in 70 CE, which profoundly impacted Jewish society and contributed to the growing distinction between Judaism and the nascent Christian movement. Some scholars argue for an earlier date, but the themes often reflect a community grappling with its identity in the wake of the Temple's loss and increasing tension with mainstream Judaism.The political and social climate of Judea and Galilee during the time depicted in Matthew, and when the Gospel was likely written, was dominated by Roman rule. While Galilee was governed by the client king Herod Antipas, a son of Herod the Great, Judea was under direct Roman prefects or procurators. This occupation brought heavy taxation, enforced by Roman officials and local collaborators like tax collectors (e.g., Matthew himself before his call). Roman military presence ensured order, but also fueled widespread resentment and nationalist aspirations among segments of the Jewish population. Socially, there was a stark contrast between the Roman elite, the local aristocracy (like the Herodian family and wealthy Sadducees), and the vast majority of the Jewish populace, who were often rural peasants. This social stratification meant that many people lived under economic hardship, making the message of a kingdom that valued the marginalized particularly resonant.Local Jewish governance, particularly in Jerusalem, was often intertwined with Roman authority. The Sadducees, primarily the priestly aristocracy, collaborated with Rome to maintain their power and the functioning of the Temple. The Pharisees, a popular religious movement, focused on interpreting and applying the Torah to daily life for all Jews, often clashing with both the Sadducees and the Roman-backed establishment. Militant groups like the Zealots actively resisted Roman control, sometimes violently. Jesus' ministry and teachings took place within this complex political landscape, where his claims of kingship and a new kingdom were viewed through various lenses, from messianic hope to political threat.The cultural and religious landscape was vibrant and complex. Judaism, with its monotheistic faith centered on the Torah, the Temple, and the synagogue, was the dominant force. Intense messianic expectations were prevalent, with many Jews anticipating a political-military leader who would liberate Israel from Roman oppression and restore the Davidic kingdom. The diverse interpretations of these expectations significantly shaped reactions to Jesus. Hellenistic (Greek) culture, introduced centuries earlier by Alexander the Great, had deeply permeated the Eastern Mediterranean, including Galilee. Greek was the lingua franca, and cities like Sepphoris and Tiberias in Galilee displayed significant Hellenistic architecture and social customs. While traditional Jewish values often resisted complete Hellenization, especially in matters of religion and identity, the broader cultural context was one of interaction and occasional tension between Jewish tradition and Greek influence. The passage's reference to "hell" (Gehenna) draws on a specific Jewish understanding of judgment, linking it to a real valley outside Jerusalem used for burning refuse and historically associated with idolatrous sacrifices.Geographically, Jesus' ministry, including the teachings found in Matthew 10, largely unfolded in Galilee. This region, north of Judea, was fertile, dotted with fishing villages along the Sea of Galilee, and had a reputation for being somewhat remote from the direct religious authority of Jerusalem. It was often viewed by Judeans as a less pure, more mixed region (sometimes called "Galilee of the Gentiles"). However, it was also a place ripe with messianic fervor and a history of resistance to foreign rule. The imagery used in the passage, such as "proclaim from the roofs" (flat roofs were common for dwelling and public announcements) and the casual sale of "sparrows for a penny" (a common, inexpensive bird, symbolizing the extent of God's meticulous care), is deeply rooted in this specific Palestinian Jewish context. The directive to fear God rather than those who can only kill the body underscores the very real dangers faced by early disciples in proclaiming their message, indicating an awareness of potential persecution, imprisonment, and martyrdom for their faith.