Rogation Sunday

Matthew 10:34–39

When we read this passage, the words of Jesus seem contradictory. In Isaiah 9:6, Jesus Christ is called the Prince of Peace. When the angels proclaimed the birth of the Lord Jesus (Luke 2:14), they said, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” But in Matthew 10:34, Jesus said that He came not to bring peace but a sword. Isn’t Christianity a religion that brings peace? Shouldn’t Jesus’ coming bring peace? Does the Lord Jesus want war? Is this similar to the Latin proverb, used by Plato, that says, “If you want peace, prepare for war”?

If we look further in verse 35, it says, “For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.” Does this mean the Lord Jesus is not pleased with the harmonious and peaceful bond of family unity? Isn’t it God Himself who desires unity and the formation of family bonds?

How do we understand this apparent contradiction—or is it really a contradiction?

First of all, we have to understand the context of this passage. In Matthew 10:1, Jesus calls His 12 disciples and gives them power to cast out evil spirits and heal all diseases. Then, in verses 5–7, Jesus sends them out with the message: “Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’” This context sets the stage for Jesus’ words in verses 34–39.

So what is the “sword” Jesus refers to in verse 34? The sword does not signify physical war, but we must understand its function. In verse 35, the sword represents separation.

This is consistent with other parts of the Bible. For example, Hebrews 4:12 says, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” Here, the Word of God is compared to a sword—even sharper than a two-edged sword.

Another passage, Ephesians 6:17, says, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”

So, in the context of Matthew 10, the disciples are charged to preach the gospel of the kingdom of heaven, which is the Word of God—the sword of the Spirit—that will separate natural relationships, such as family bonds.

Although the Lord Jesus is called the Prince of Peace, there is an aspect of His coming that brings division. Why? Because when the Gospel is proclaimed, people must choose: accept God or reject Him; be at peace with God or fight against Him. Faith in Christ separates believers from unbelievers—even within families.

Looking again at verse 34, the word “peace” in the original Greek is eirēnēn, which means to unite. So, in that context, the verse could be read as: “Do not think that I have come to bring unity to the earth. I have not come to bring unity, but a sword (meaning: separation).” Jesus did not come to unite all people who remain unrepentant, but to separate believers from unbelievers.

However, this does not mean we stop loving our families. Verse 37 says, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” The phrase “more than me” does not mean we should not love our parents or children, but rather that we are called to love God even more.

We know the two “greatest commandments” in the Bible are to love God and love our neighbors. In Greek, love can be expressed as philia and agape. Philia refers to affectionate, friendly love—what we usually express toward others. In verse 37, God calls us to love Him with agape—a higher, unconditional, sacrificial love.

True peace begins with being at peace with God. Only then can we be at peace with others. Being at peace with God is a choice—yes or no. We cannot compromise on things that are contrary to God.

Verse 38 says, “And whoever does not take his cross and follow me is not worthy of me.” What does it mean to take up the cross? What did Jesus’ disciples understand when He said this? Today, we might think of it as remembering Christ’s suffering on the cross. But at that time, the disciples did not yet know Jesus would be crucified.

In their minds, the cross was the most severe punishment—used by Romans, especially against Jews who rebelled. So, when Jesus spoke of the cross, they understood it as meaning death—dying for God.

Taking up the cross means being like Christ, carrying out the will of the Father. It does not mean carrying our daily burdens—like struggles in school or family life. In fact, it’s dangerous when we use those burdens as excuses not to serve. Remember, if God gives us a responsibility, He also gives us the strength to carry it. It should never become an excuse.

Taking up the cross means preaching the truth without compromise and acknowledging Christ in our lives. Often, we want to follow God but avoid carrying the cross. Many times, we see God’s truth being trampled—and we remain silent. In doing so, we indirectly deny God.

Verse 39 clarifies what it means to carry the cross: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” Following God has consequences—even physical death. But in return, we gain eternal life.

God sent His disciples—and us—to preach the gospel. In Matthew 10:16, Jesus says, “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” Sending sheep into the midst of wolves seems cruel—of course, the sheep may die. But notice: God does not send us as ordinary sheep, but super sheep. Why? Because we are sheep who are wise as serpents and innocent as doves.

Whether in our families, workplaces, or friendships—are we still seen as sheep? This is the decision we must make. Do we want to be peacemakers, God’s sheep, bringing truth and leading sinners to repentance?

May God bless today’s reflection. (G.N.S)