The coming Sunday is the 13th Sunday of Ordinary Time in Liturgical Year A and continues to explore verses in the “Missionary Discourse” of Matthew’s gospel. Last week, in discussing the 12th Sunday passage (Mt 10:26-33) we noted that Jesus had sent the disciples on mission: we learn the names of the Twelve, hear of their commission (vv. 5-15), and, also, we hear warnings of the persecutions they will face (vv.16-25). It is after this warning that last week’s gospel, ominously opens with: “Therefore do not be afraid of them.” Yes, as Jesus warns, they will share in the life, mission, and suffering as will their Teacher. But, they are to trust the One who cares for the even smallest of creatures. The sparrows, which can be purchased for a pittance, are cared for by God (v.31) during their lifetime alive, but even their death is within the Creator’s care. All happens with “your Father’s knowledge” – and so the disciples are to trust.

The gospel for the 12th Sunday ends with a promise of salvation on the last day for those who acknowledge Jesus. The gospel for the 13th Sunday is almost like a “pep talk” encouraging the Twelve (who are still the audience for this discourse). Between the 12th and 13th Sundays, we do not cover several verses, important to the context of the reading:

“‘Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword. For I have come to set a man ‘against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; and one’s enemies will be those of his household.’” (Mt 10:34-36)

While Jesus is often referred to as the Prince of Peace and his teachings promote peace and reconciliation, he clarifies that his arrival and message may have a disruptive impact on societal and familial relationships. Jesus is simply stating a reality that may occur as a result of his message and the choices individuals make in response to it.

These verses also add a new dimension. The hostilities the Twelve will face is not some  byproduct of the mission, it seems to be an intention of the mission. The purpose of Jesus’ coming, in part, is “not peace but the sword.” We should not be surprised. When a new kingdom is announced, the “old” kingdom does not go quietly into the night. It was the experience of the OT prophets and these NT apostles should not expect a different reception.

All this is asking for a radical loyalty – not just obedience to the teachings, but to witness to Him before the world. The text reflects a real situation in Matthew’s church, where people sometimes had to choose between their family and their faith. In some apocalyptic views, the breakdown of family structures is part of the terrors preceding the eschaton. Matthew finds this a meaningful framework within which to interpret the experience of his own church.

The gospels have already introduced the idea of the “true family” of Jesus, those who are already members of “his household” in v.25.  There Jesus had alluded to the community of disciples as Christ’s true family against the charge of possession by Beelzebul and the disruptions of the ties of natural kinship. It is Jesus’ affirmation of the Christian community as the family of God where ties are closer and more demanding than natural family ties.

Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch, Museum of National History at Frederiksborg Castle, Public Domain