THE GOSPEL OF MATTHEW
Total Commitment: Mt 10,24-11,1
Development
This part of Jesus' discourse ends with the same phrase as the other two parts of the chapter: "Amen I say to you" in verse 42. The phrase before this is "in the name of a disciple" (see NRSV). The word "disciple" has not appeared since the opening of this part in 10,24-25. It seems the evangelist is returning to the beginning as he concludes the part.
We therefore read 10,24-25 as introducing this third part of the discourse, giving it its unity and providing its theme.
That is then developed with the encouragement of the triple "do not be afraid" in verses 26,28 and 31.
After this, the opening "everyone" in verse 32 is striking as it is followed by a whole string of "whoevers" running through the section to verse 42. Whilst still addressed to the twelve, this third part of the discourse is a much more general call by Jesus to commitment and action with the reward that will follow. The eleven verses are best read together.
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The disciple and his teacher: 10,24-25
The theme of Beelzebul (verse 25) and division emarges again in the controversy of 12,22-32.
In verses 24 and 25, the disciples will share the fate, sufferings, of Jesus.
Do not be afraid: 10,26-31
Three times in the next verses we have "do not be afraid" (verses 26,28,31). Immediately, the message is the openness of Jesus's proclamation. This is not like the "mystery" religions of the time where secret knowledge was available only to initiates. Nothing is hidden about Jesus.
A "body and soul" description of the human (veres 28) is more typically a Greek way of speaking.
Then the theme of God's protection in verses 28-30 takes us back to the similar theme in the sermon on the mount (7,26-30).
Whoever: 10,32-42
10,32 opens with "Everyone...". Then from verse 33 onwards, "whoever" occurs eleven times. There is a general statement followed by a whole set of conditions.
Within this, 10,34-39 forms a distinctive unit concerning the divisions Jesus will bring and the consequences.
Verses 40-42 then speak of receiving and rewards.
Three times in verses 34 and 35 we have Jesus saying "I have come". The purpose of this final section is to spell out the consequences for "everybody" and "whoever" in verses 32 and 33 Jesus says I have come not to bring peace but a sword. That is what is taken up in these final verses.
The peace of verses 12-13 is then turned upside down by the divisions Jesus will cause. In effect, Matthew is quoting Micah 7,6 in verses 35-36 on the breakdown of family trust. Perhaps that is why he does not use his usual expression of fulfilment here.
Jesus then picks up the other word from the commissioning: "worthy" (verse 11). Whereas verse 37 takes the Micah quotation a step further, Matthew in verse 38 refers to the cross for the first time, anticipating what Jesus says in 16,24 (which has parallels in the other two evangelists).
The same Greek word is translated "soul" in verse 28 and "life" in verse 38. The body-soul split is a more Greek way of understanding the body. "Life" in verse 38 follows a more Hebrew understanding of the body being a whole.
Verse 39 concludes with the paradox about life, taken up in the comments about rewards in verses 40 and 41.
Chapter 18 (verses 6,10,14) would indicate that Matthew's community see themselves as the little ones of 10,42.
Conclusion: Mt 11,1
Whereas the Sermon on the Mount ended with the crowds present once more (7,28), this discourse ends with "his" twelve disciples forming a bracket with 10,1. They have not been mentioned since the beginning, 10,5. Matthew thereby brings us back to his story.
This verse is best translated "when Jesus finished giving these commands" (NABRE). "Instructions" in NRSV could too easily be understood as "teachings".
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The Sunday Gospel
On the 12th Sunday, the Gospel, 10,26-33, highlights the theme of "do not be afraid". This points towards the very human experiences expressed by the prophet Jeremiah in the OT reading.
The portrait of Jesus in the Gospel is often based on the prophet Jeremiah. Both were suffering innocent men. Jeremiah left us an unusual expression of his feelings such as our passage today. Go back to Jer 20,7 and the language is remarkably strong for the way he feels about God. At the same time, he is able to tell God exactly what he feels and how he thinks. Jesus as fully human would probably have shared those feelings himself.
For the 13th Sunday, the Gospel, 10,37-42, highlights the commitment required as we have just explored.
The Elisha reading from 2nd Kings is presumably about the rewards. We can note how the two missing verses indicate Elisha's concern. Elisha in this case is giving a prophet's reward (10,41) to the woman, a new son and new life.
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