The Cost of Following Jesus

The Gospel of Matthew, from which Matthew 10:34-39 is taken, is traditionally attributed to Matthew (Levi), one of Jesus' twelve apostles and a former tax collector. However, many modern scholars believe the author was an anonymous Jewish-Christian scribe, writing perhaps in Antioch or another major urban center in Syria. This author drew upon earlier sources such as the Gospel of Mark and a hypothetical source known as 'Q' (a collection of Jesus' sayings). The intended audience was primarily Jewish Christians, grappling with their identity within Judaism after the destruction of the Jerusalem Temple, and navigating their relationship with traditional Jewish communities and the wider Gentile world. The Gospel frequently emphasizes Jesus as the fulfillment of Old Testament prophecy and the true Jewish Messiah, meticulously connecting his life and teachings to the Hebrew scriptures. The date of composition is generally placed between 80-90 CE, a period following the catastrophic destruction of the Second Temple in Jerusalem by the Romans in 70 CE. This event profoundly reshaped Jewish life and theology, leading to the emergence of rabbinic Judaism as the dominant form. For Jewish Christians, it meant a re-evaluation of the Temple's role and the ongoing struggle for legitimacy within a Judaism that was increasingly defining itself apart from the nascent Christian movement. The post-70 CE context likely informs the Gospel's intense focus on the Law, the rejection of Jesus by some Jewish leaders, and the growing tension between the synagogue and the emerging church. The political and social climate was dominated by Roman rule. Judea and Galilee were under direct Roman administration or the control of Roman client kings like Herod Antipas. This meant heavy taxation, the imposition of Roman law, and constant resentment among the Jewish populace, which often simmered beneath the surface and occasionally erupted into rebellion. The early Christian community, particularly Jewish Christians, faced pressure from multiple fronts: Roman authorities viewed them with suspicion for their monotheism and refusal to participate in emperor worship, while elements within the Jewish community often saw them as a deviant sect or even a threat to established traditions. The passage's talk of division within households directly reflects the social upheaval experienced by those who chose to follow Jesus, often leading to ostracism from family and community. The cultural and religious landscape was complex and vibrant. Jewish traditions were deeply ingrained, centered on the Torah, synagogue life, and the memory of the Temple (even after its destruction). Messianic expectations were diverse, ranging from a political liberator who would overthrow Roman rule to a priestly or suffering figure. Jesus' teachings challenged these conventional expectations, particularly his emphasis on a spiritual kingdom and his eventual crucifixion, which was a stumbling block for many. Hellenistic influences, stemming from the conquests of Alexander the Great centuries earlier, were also pervasive. Greek (Koine Greek) was the common language, and Hellenistic culture had, to varying degrees, shaped the social and intellectual environment, particularly in urban centers and the Diaspora. Matthew's Gospel, while deeply Jewish in its theological concerns, is written in Greek and reflects an awareness of this broader cultural context. The geographical setting of Jesus' ministry, primarily Galilee and Judea, is also significant. Galilee, where much of Jesus' early ministry occurred and where the disciples were first called, was a more diverse and rural region, often viewed with a degree of condescension by the religious elite in Jerusalem. Jerusalem, on the other hand, was the undisputed religious and political capital, the seat of the Temple and the Sanhedrin. The instructions in Matthew 10 are given during Jesus' Galilean ministry as he sends out his disciples, preparing them for the challenges of proclaiming his message in a world marked by political oppression, religious fervor, and deep social divisions. The "sword" Jesus speaks of is metaphorical, representing the profound division and conflict that his message of radical allegiance would inevitably bring, even within the closest family units.