4 The best of them is like a thorn; their godly are like a thornbush. Woe to your watchmen; your appointed punishment is on the way. The time of their confusion is now. 5 Do not rely on a friend; do not trust a companion! Even with the one who lies in your arms, do not share secrets! 6 For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family. 7 But I will keep watching for the Lord; I will wait for the God who delivers me. My God will listen to me. 8 My enemies, do not gloat over me! Though I have fallen, I will get up. Though I sit in darkness, the Lord will be my light.
33 But whoever denies me before people, I will deny him also before my Father in heaven. 34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword! 35 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, 36 and a man’s enemies will be the members of his household. 37 “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.
Notes and References
"... Within the household, the conflict follows generation and gender lines. Male and female are clearly distinct. Only one of the three conflicts is between males, while two occur between females. The conflict involves a first ideal unit of father-son, a second unit of mother-daughter, and a third unit of mother-in-law and daughter-in-law. The implicit social model is that of a domestic nucleus of two generations: that of the parents and that of the married son and daughter. This is the most schematic outline of the domestic model found in Luke’s Gospel and it is a sufficiently detailed pattern to become a point of reference for the classification of kinship relations within the household. At this point, it is important to note that the division does not seem an accidental result, but the inevitable effect that Jesus says he has come to bring. Jesus considers the contrast between family members positively. In doing so, he overturns the biblical subtext of Micah 7:6, where the contrast is negatively evaluated ..."
Destro, Adriana, and Mauro Pesce From Jesus to His First Followers: Continuity and Discontinuity: Anthropological and Historical Perspectives (pp. 19-20) Brill, 2017