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LECTIO DIVINA Matthew 11:25-30 14th Sunday in Ordinary Time - Year A Fr. Michael Brizio www.frmichaelbrizio.com Free email newsletter: click here

1) OPENING PRAYER: Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created.

And you shall renew the face of the earth.

O, God, who by the light of the Holy Spirit, did instruct the hearts of the faithful, grant that by the same Holy Spirit we may be truly wise and ever enjoy His consolations. Through Christ Our Lord. Amen.

2) READING OF THE (What the Word says): Matthew 11:25-30 25 At that time said in reply, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.

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26 Yes, Father, such has been your gracious will.

27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.

28 “Come to me, all you who labor and are burdened, and I will give you rest.

29 Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves.

30 For my yoke is easy, and my burden light.”

3) EXPLANATION (What the Word means): v.25a: At that time

It connects Jesus’ comments about Chorazin, , and with this prayer.

In the Gospel of Luke these words were uttered after the return of seventy men whom Jesus had sent, two by two, into every place where he himself was about to come (10:1, 17, 21-22).

Enthusiastic reports not only about demons that had been expelled (:17) but probably also about souls converted (Mark 6:12) cause Jesus to give expression to his gratitude.

v.25b: Jesus said in reply, “I give praise to you, Father, Lord of heaven and earth,

Jesus does not say “Our Father,” the form of address found in the prayer which he taught his disciples to pray. He says “Father” (Mark 14:36; Luke 10:21; 22:42; 23:34; John 11:41).

Even his enemies interpreted this to mean that he was claiming equality with God (John 5:18).

As “Lord of heaven and earth,” the Father is the sovereign ruler, whose decisions and dispositions - for example, that he purposely hides certain things from wise and learned people - must not be criticized.

Jesus addresses God as Father and as “Lord of heaven and earth,” thereby capturing both the nurturing and the majestic sides of God.

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v.25c: for although you have hidden these things from the wise and the learned you have revealed them to the childlike.

The mood also changes: here it is optimistic and thankful. Jesus’ optimism is based, not on any recent success, but rather on God’s gracious authority and the intimacy between Father and Son.

The focus changes from those who have rejected Jesus to those who have accepted him. God has hidden the truth from “the wise and the learned” but has revealed the truth to “the childlike.”

Spiritually, “children” are those who humbly confess their own nothingness, their emptiness and helplessness, and who, being thoroughly aware of their absolute dependence upon the might and mercy of the heavenly Father, go to him trusting that they will receive whatever is necessary.

The “wise and the learned” are those who think that, because of their practical “wisdom” or superior “intellect,” they can save themselves.

“There is no arbitrariness in this. Rather, it is simply true that for the most part the wise tend to become proud and self-sufficient in their wisdom and particularly unreceptive regarding the new and the unexpected. It is not hard, for example, to see the majority of scribes and as falling in this category” (Dunn).

This reflects Jesus’ personal experience. Those in high office reject Jesus, but common people - including tax collectors and sinners - flock to him. The polarity between those who reject Jesus and those who flock to him is self-perpetuating. The more that Jesus appeals to the rejected of society, the more that society-people reject Jesus.

“Jesus is nearing a turning point in his ministry. Instead of appealing to the whole of Israel, Jesus increasingly will focus upon his disciples, carrying out his mission by building upon this smaller community of ‘little ones’” (Long, 130).

Paul will amplify these thoughts when he speaks of the cross as “foolishness to those who are dying, but to us who are saved it is the power of God.” He tells us, “Because the foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Corinthians 1:18, 25).

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v.26: Yes, Father, such has been your gracious will.

It is no accident that “the wise and understanding” reject Jesus while “infants” believe in him. “The plan of God - it is the gospel itself - is to bless the poor in spirit, the mourning, the meek, the hungry for righteousness, the childlike, the little” (Bruner, 431).

There are exceptions to this rule - exceptions that prove the rule. Nicodemus, a Pharisee, came to Jesus by night (John 3). Joseph of Arimathea, a rich man, provided a burial place for Jesus and attended to his body after the crucifixion (27:57-60). Gamaliel, a Pharisee, counseled the to be careful in their judgment of the disciples lest they find themselves in conflict with God’s will (Acts 5). Saul of Tarsus, a Pharisee (Acts 23:6; 26:5), became a great Christian missionary and author of much of the .

These exceptions demonstrate that the Gospel can be good news even for the rich and powerful, but it is far more difficult for people with great personal resources, whether wealth or genius, to admit their need for Christ. Christ blesses the humble supplicant, and it is difficult for the rich and powerful to be either humble or supplicant.

v.27: All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.

This verse has been called a “thunderbolt from the Johannine heaven,” because its language seems more in keeping with Jesus’ prayer in John 17 than with the rest of Matthew’s Gospel.

The very fact that the word “Son” is now used - not “me” - shows that what is being revealed here is the inner relation between Father and Son, a relation that existed from all eternity.

When Paul speaks about “the treasures of wisdom and knowledge” hidden in Christ (Colossians 2:3), about “the fullness of the godhead” dwelling in him (2:9), he immediately applies this theme in a very practical manner by adding, “And in him you have attained to fullness” (2:10).

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Since the Son knows the Father he, he alone, is able to reveal him, and does reveal him (John 1:18; 6:46; 14:8- 11).

“The exclusiveness of the relation of Father to Son reminds the readers that humans have no capacity of their own to fathom the knowledge of God…. God is known only as a gift of incredible grace…. Now this is precisely why the ‘infants’ assume the place of divine favor. They make no pretense to knowledge” (Brueggemann, 395).

Not being full of self, these little ones are open to receiving God. Having no religious assurance, they are open to receiving grace. Possessing no wisdom, they are open to learning from Jesus.

To understand the intimacy between father and son, imagine the relationship that Jesus must have enjoyed with his carpenter father. While the scriptures do not tell us much about Jesus’ childhood, Joseph must have begun teaching Jesus carpentry as soon as Jesus was old enough to hold a tool in his hand. By the time Jesus reached manhood, the knowledge-transfer would be complete. Jesus would know tools - and the various woods - and techniques - and measurements.

If Joseph knew it, Jesus knew it. Working side by side in their little shop, Joseph and Jesus would communicate easily. They would assess problems the same way and develop the same solutions. If a neighbor needed work done, Jesus could speak for his father, and Joseph could speak for his son. They were partners.

Now multiply that relationship times infinity, and you have the relationship between Father and Son.

v.28a: “Come to me, all you who labor and are burdened,

These are among the most beloved and quoted verses in the , because all of us feel burdened and in need of rest.

“Coming” to Jesus means “believing” in him. Such faith is knowledge, assent, and confidence all in one.

What it means to come to Jesus is clearly described in John 6:35, “He who comes to me will in no way get hungry, and he who believes in me will in no way get thirsty.”

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In their original context, these verses spoke specifically to those burdened by the Jewish law. God gave the law to guide the Jewish people through the moral thickets of life, but well-intentioned people embellished the law until it became its own thicket.

Religious professionals prided themselves on their observance of the law, but even they could not avoid infractions. The common person did not stand a chance of perfectly observing the law.

v.28b: and I will give you rest.

Such rest is not only negatively absence from uncertainty, fear, anxiety, and despair; positively it is peace of mind and heart (Psalm 125:1; Isaiah 26:3; 43:2; John 14:27; 16:33; Romans 5:1);

v.29a: Take my yoke upon you and learn from me,

“Rabbis often spoke of the yoke of the law (Aboth 3:5) or of the commandments (Berakoth 2:2), but always in praise. To accept this yoke, they said, is to put off the yoke of earthly monarchies and worldly care” (Johnson, 390).

We cannot choose to serve no master at all, but can choose only which master we will serve. The yoke of the law is better than the yoke of the world, because the yoke of the law is God-inspired.

In the hands of the scribes and Pharisees, however, because of their misinterpretation, alteration, and augmentation of the Law, the yoke which Israel’s teachers placed upon the shoulders of the people was that of a totally unwarranted legalism.

“In contrast to his opponents (23:4), Jesus interprets the laws according to their original purpose, to which he is privy (5:17-48; 11:27; 12:8) - for example, interpreting Sabbath laws in terms of devotion to God rather than

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universal rules (12:7) and divorce laws in terms of devotion to one’s faithful wife rather than a loophole to reject her (19:4-8)” (Keener, 221).

“At certain points (Jesus’) interpretation [of the law] will be more lenient (Sabbath observance), at others more stringent (divorce) than that of the Pharisees, but law observance as a whole will be simplified by his emphasis on ‘the weightier matters of the law: justice, mercy, and faith’ (23:23) and on the double commandment of love (22:37-40)” (Hare, 128-129).

Jesus does not propose that we go yoke-less, but that we accept his yoke, which is “manageable, i.e., mild, pleasant (as opposed to harsh, hard, sharp)” (Thayer, 671).

A well-made yoke distributes the load evenly, making the task easier. A well-fitted yoke follows the contours of the oxen’s neck so that it does not rub or chaff.

“Now there is a legend that Jesus made the best ox- yokes in all , and that from all over the country men came to Him to the carpenter’s shop to buy the best yokes that skill could make” (Barclay, 19).

When Jesus invites us to take his yoke and to learn from him, it is as if he is giving us access to the finest equipment and the best coaching for the game of life.

A yoke usually joins two oxen together to work as a team. When Jesus invites us to take his yoke and to learn from him, he is inviting us to join him in harness - to allow him to take the lead - to let him help us through difficult places - to give him the opportunity to show us how it is done.

v.29b: for I am meek and humble of heart;

Moses was humble (Numbers 12:3), and Jesus blessed the “meek,” promising that “they shall inherit the earth” (5:5) - a promise that seems counter-intuitive. It appears to us that the bold and

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forceful inherit the earth. Perhaps the meek will inherit heaven, but we doubt that they will inherit the earth.

The meek person is the one who finds refuge in the Lord, commits his way entirely to him, leaving everything in the hand of him who loves and cares.

Jesus’ promise, however, is based on God’s economy rather than the ways of the world. Just as Jesus transformed the world by his meek submission to God’s will that he die on a cross, so also, by God’s grace, the meek - those who submit their will to God - will find themselves possessed of power that transcends their natural skills and abilities.

v.29c: and you will find rest for your selves.

Jeremiah called Israel to “ask for the ancient paths, where the good way lies,” promising that, if they would do so, they would “find rest for your souls.” Israel, however, rejected ’s counsel, saying, “We will not walk in it” (Jeremiah 6:16). Now Jesus makes a similar promise to those who take his yoke upon them.

Jesus does not invite us to the lay-about rest of an easy chair, but to the discipleship rest of a purposeful life. He does not promise clock- watchers an early quitting time, but instead offers disciples energy, vision, and purpose.

While the original context referred to the burden of the Jewish law, there is nothing in these words to suggest that they should not also extend to our weariness and burdens today.

We are weary today, even though we do not observe the Jewish law. We are burdened by many things: busy- ness, concerns about jobs, marriage, money, health, children, security, and old age, tough choices, criticism or opposition, loneliness, and a thousand other things

Jesus’ concern for our burdens is as real as his concern for law-burdened Jews of his day. His promise is also as real. Jesus still does that! Jesus still gives us rest!

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v.30: For my yoke is easy, and my burden light.”

The yoke was placed upon an ox’s shoulders in order to make a load or burden easier to carry, by distributing its weight in equal proportions to opposite sides of the body.

This, however, did not entirely rule out the possibility that if the burden was very heavy the yoke would not be of sufficient help to the wearer. Consequently even a yoke could be called “heavy” (Acts 15:10).

Accordingly, to make the carrying task delightful not only must the yoke be well adjusted to the shoulders, not chafing, but also the burden must not be too heavy.

Jesus here assures the oppressed persons whom he addresses, both then and now, that “his” yoke, that is, the one he urges them to wear, is “easy,” and his burden, that is, that which he requires of us, is light.

What Jesus is really saying, therefore, is that simple trust in him and obedience to his commands is delightful. It brings peace and joy. The person who lives this kind of life is no longer a slave. He has become free. He serves the Lord spontaneously, eagerly, enthusiastically.

On the contrary, the attempt to save oneself by means of scrupulous adherence to all the artificial rules and arbitrary regulations superimposed upon the law by scribes and Pharisees (23:4) spells slavery, and it produces wretchedness and despair.

The combination of an easy yoke and a light burden make for a gentle journey.

4) MEDITATION (What the Word suggests to me): a) We read the Word again. b) Select the word or a brief phrase which touched you or impressed you. Repeat this word/phrase aloud and slowly 3 times. Between each repetition allow a moment of silence for the Word to penetrate into our hearts. c) We will remain silent for 3 minutes, and let the Lord speak to us. d) We now share what the Lord has given us in this word. We avoid discussions or sermons or comments on what others have said. We share what the Lord has told us personally by using such expressions as, “To me this word has said …”

5) QUESTIONS FOR REFLECTION: (What the Word asks me) a) In which way do I how that I am proud and self-sufficient?

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b) Do I have an intimate and “child-like” confidence in God? c) For what burden do I need Christ’s rest? d) In which area of my life I do not take Jesus’ yoke?

6) WORD OF LIFE (What the Word reminds me):

I will give you rest

7) ACTION (What the Word invites me to do):

I will do something generous to alleviate someone’s burden.

8) PRAYER (What the Word makes me pray): PSALM 145

I will praise your name for ever, my king and my God.

I will extol you, O my God and King, and I will bless your name forever and ever. Every day will I bless you, and I will praise your name forever and ever.

The Lord is gracious and merciful, slow to anger and of great kindness. The Lord is good to all and compassionate toward all his works.

Let all your works give you thanks, o Lord, and let your faithful ones bless you. Let them discourse of the glory of your kingdom and speak of your might.

The Lord is faithful in all his words and holy in all his works. The Lord lifts up all who are falling and raises up all who are bowed down.

And may the blessing of , the Son and the Holy Spirit descend upon us and with us remain forever and ever.