Learn from Me and You Will Find Rest for Your Soul
Introduction: May you continue to learn from the Lord Jesus and
find the rest and peace that come from trusting in God.
In a Jeopardy! show, the statement was something like: “The
number of animals used in a single yoke.” The first contestant wrongly said,
“What is one?” The next contestant correctly responded, “What is two?” A yoke
is what harnesses two beasts of burden together so they can work as a team.
Sometimes the two that are yoked are not evenly matched and the stronger one
takes most of the burden, yet the weaker one does supply some of the energy so
the task can be completed.
Today we are asked to be yoked with Jesus. Jesus promises to
take the greater part of the load if we allow Him to do so. But that implies we
give up some of our self-sufficiency. Are you ready to do so?
Two words come out of the readings today for us: “humble”
and “rest.” Although they are not usually linked, they, in God’s eyes, are
actually linked and both have a meaning slightly different from the normal
understanding of the two words. Zechariah announces that the Messiah (the
savior and king) will come not as a mighty military dictator, but as the humble
proclaimer of peace. The psalm speaks of God as the ruler who is gracious and
merciful. St. Paul contrasts earthly life with that of life in the Spirit that
brings true life. In the Gospel, Jesus promises rest and freedom from labors
and from burdens to those who learn from Him for He is meek and humble of
heart.
First Reading: Zechariah 9:9-10: ‘Behold, your king is coming
to you, humble.’
Commentary: The use
of a donkey as a mount is a sign that the king will be humble, just as Jesus in
the gospel says that he is humble of heart. This is even more literally fulfilled
when Jesus makes his messianic entry into Jerusalem on Palm Sunday mounted ‘on a
colt, the foal of a donkey’. In the spirituality of the centuries after the Babylonian
exile and leading up to the coming of Christ, this quality of humility, rejection
of all pomp and pride of position was very central. Israel could claim no success
of distinction of its own and was forced to rely on the LORD. The poor and humble
were the chosen ones of the LORD. Especially in the Lukan stories of Jesus’ infancy
it is made clear that the blessing comes to the poor and humble. Mary and Zechariah,
father of John the Baptist, are both poor and disadvantaged. Mary can find no decent
place to give birth to her son. Jesus is greeted by impoverished, hireling shepherds.
Joseph can afford only the turtledove, offering of the poor. Simeon and Anna have
the disadvantage of advanced old age.
Responsorial Psalm: 145:1-2. 8-9. 10-11. 13c-14. I will bless your name for ever, my God and king.
The psalm is a hymn of praise to the Ruler Who is God. It
praises God for divine graciousness, mercy, kindness, compassion, and
faithfulness. Although these attributes were understood by the Jews to be how
God would treat the “Chosen People,” the fuller understanding in light of the
other readings today would extend these attributes to the treatment of all
people and all nations who humbly come to learn from and begin to “know” God.
Second Reading: Romans 8:9, 11-13: ‘If by the Spirit you put
to death the deeds of the body, you will live.’
Commentary: Chapter
eight of Romans is the chapter of the Spirit. We have seen that the Christian, baptised
into Christ, lives with his life, the life of the Spirit of Christ. This means that
the Christian’s whole value-system is that of the Spirit, the reverse of the values
of the ‘flesh’. ‘Flesh’ in Paul does not mean, as it often does in modern parlance,
only the grosser, ‘carnal’ desires such as sex, gluttony, drunkenness. In the Letter
to the Galatians 5.18-21 (and in many ways Galatians is a preliminary to Romans)
the ‘works of the flesh’ includes such non-physical things as sorcery, rivalry,
quarrels, malice. The concept of ‘flesh’ therefore centres on unchecked or un-schooled
natural desires, self-indulgence as opposed to self-control. To live by the law
of the Spirit is therefore not to live by the Law of Moses, which merely checks
external actions, nor to live by the law of the flesh, but is to live by the Spirit
of Christ, from which spontaneously well up love, joy, peace, patience, kindness,
trustfulness, gentleness and the other Christ-like motivations. In this sense the
Law of Christ does not restrain from without but impels from within.
Gospel: Matthew 11:25-30: ‘I am gentle and lowly in heart.’
Commentary: This much-loved
and encouraging passage tells of the intimacy of the relationship between Father
and Son in a way that no other passage of the synoptic gospels does. It is reminiscent
of those passages in John 5 which unfold the equality of Father and Son: the Son
does nothing but what he sees the Father doing; the Father loves the Son so that
he entrusts all things to the Son, and the Son gives life just as the Father gives
life. Then comes the gentle invitation of the Son to all who are overburdened. The
‘yoke’ is often a symbol of the Law of Moses, which could seem burdensome with its
many commands, though it was also valued as God’s revelation of himself to his own
people in love. Christ is not a tyrannical master, but is a sympathetic, gentle
and humble leader who shares his life with his followers. The ‘yoke’ or law of Christ,
as we saw with regard to the second reading, is the interior impulse of the Spirit.
It cannot be burdensome, since it is a joy to carry, a way of living with Christ
and by his Spirit. Even the joy of martyrs, subjected as they are to physical pains,
is a constant feature of accounts of martyrdom.
Reflection: Do you want to know the mind and heart of God? Jesus
thanks the Father in heaven for revealing to his followers the wisdom and knowledge
of God. What does Jesus' prayer tell us about God and about our relationship with
him? First, it tells us that God is both Father and Lord of the earth as well as
heaven. He is both the Creator and Author of all that he has made, the first origin
of everything. His authority, wisdom, and gracious care extends to every living
thing, and his boundless love and goodness is directed to the welfare of each person
made in his image and likeness. He is the source of all human life. That is why
all fatherhood and motherhood are ultimately derived from him (Ephesians 3:14-15).
Pride - the root of sin: Jesus'
prayer contrasts the "wisdom of the world" with the wisdom which comes
from above - from the Father of heaven who is all wise and good. Jesus' prayer contains
an implicit warning that pride can keep us from the love and knowledge of God. What
makes us ignorant and blind to the wisdom of God? Certainly intellectual pride,
coldness of heart, and stubbornness of will shut out God and his wise rule and fatherly
care for our personal lives. Pride is the root of all vice and evil and the strongest
influence propelling us to sin against God and to do wrong to our neighbor. Sinful
pride first vanquishes the heart, making it cold and indifferent towards God. It
also closes the mind to God's truth and wisdom for our lives. What is pride's flaw?
It is the inordinate love of oneself at the expense of others and the exaggerated
estimation of one's own knowledge, power, importance and position over others.
Simplicity and lowliness of heart:
Jesus contrasts pride with child-like simplicity and humility. The simple
of heart are like "little children" in the sense that they see purely
and simply without any pretense or falsehood. They instinctively recognize their
utter dependence and reliance on others - especially those who can teach and form
them to live strong, healthy, mature lives. No one can grow in wisdom and maturity
unless they are willing to be taught and formed in how to live wisely and to distinguish
between good and evil, truth and falsehood.
Simplicity of heart is closely linked with humility - the queen
of virtues that forgets oneself in order to love and serve others for their sake.
The humble of heart are the freest of all - emptied of vanity and self-concern they
can single-mindedly focus on the welfare of others. The Lord Jesus is our model.
He proclaimed to his disciples, "I am gentle and lowly of heart" (Matthew
11:29). Jesus came "not to be served, but to serve and to give his life as
a ransom for the many" (Matthew 20:28). Jesus' "gentleness" is not
weakness or powerlessness. It is "strength under control" which is at
the service of good rather than evil.
Jesus humbled himself to lift us out of our misery and slavery
to sin in order to raise us up to glory with him and the Father. Jesus came not
to bruise the weak but to heal, to pardon and not to condemn, to restore us to abundant
life by defeating sin, Satan, and death. It was love for his eternal Father and
for each one of us that motivated Jesus to humble himself to death on the cross
in order to rescue us from slavery to sin and death. The Lord Jesus shows us the
true path of love and victory, freedom and joy, through the cross that defeated
pride and hatred, greed and selfishness, guilt and condemnation.
True humility - which is the opposite of false modesty or feeling
bad about oneself - frees us to pursue what is good, right, holy, and true. Scripture
tells us that God opposes the proud, but gives grace to the humble (Proverbs 3:34,
James 4:6). Only the humble in heart can receive the wisdom which comes from God
and the understanding of God's perfect goodness and plan for our lives. Do you acknowledge
your utter dependence on God and do you trust him with your whole heart, mind, and
being?
The greatest reward for those who seek the "summum bonum"
or "greatest good" is to be united with God - the one and only true source
of peace, joy, and happiness that will last forever.
Knowing God personally: Jesus
makes a claim which no one would have dared to make - he is the perfect revelation
of God because he has been with the Father before all creation and time existed.
He and the Father are united in an inseparable bond of love and unity. That is why
Jesus alone can truly reveal the fullness of God's mind and heart and purpose for
our lives.
One of the greatest truths of God's revelation and our Christian
faith is that we can know the one true and living God. Our knowledge of God is not
simply limited to knowing some things about God and his true nature - we can know
God our Father and Creator personally because God our Father desires to be closely
united with each one of us in a bond of love through his Son, Jesus Christ. The
Lord Jesus makes it possible for each one of us to have a personal direct relationship
and experiential knowledge of God as our loving and gracious Father.
Through Jesus we have access to
God the Father: To see the Lord Jesus is to recognize and know the true
nature of God and his personal love for us. In Jesus we see the perfect love of
God - a God who cares intensely and who yearns over every man and woman whom he
has created in his image and likeness (Genesis 1:26-27). God the Father loved us
even while we were lost in ignorance and blinded by sin and pride. He sent us his
Only Begotten Son, the Lord Jesus Christ, who freely gave up his life for us on
the cross as the atoning sacrifice for our sins (John 3:16, 1 John 2:2, 1 John 1:7).
Paul the Apostle tells us that Jesus is the image of God (Colossians 1:15). He is
the perfect revelation of God - a God who loves us totally, unconditionally, and
without reservation. What can separate us from the love of God? Only our own stubborn
pride, willfulness, and rebellious attitude towards God and his will for our lives.
Jesus makes an incredible promise to those who acknowledge him
as their Lord and Savior. If we pray in his name - the name Jesus means God saves
- then the Father in heaven will hear us as if his only begotten Son was speaking
to him directly. That is the unity, blessing, and promise he wishes for each one
of us. And that is why we have the confidence and boldness to pray as Jesus taught
his disciples, Our Father who art in heaven... give us this day our daily bread,
and deliver us from temptation. Do you pray to your Father in heaven with joy and
confidence in his perfect love and care for you?
The sweet yoke of Jesus: What
does the yoke of Jesus refer to in the Gospel (Matthew 11:29)? The Jews used the
image of a yoke to express submission to God. They spoke of the yoke of the law,
the yoke of the commandments, the yoke of the kingdom, the yoke of God. Jesus says
his yoke is "easy". The Greek word for "easy" can also mean
"well-fitting". Yokes were tailor-made to fit the oxen well. We are commanded
to put on the "sweet yoke of Jesus" and to live the "heavenly way
of life and happiness".
Jesus also says his "burden is light". There's a story
of a man who once met a boy carrying a smaller crippled lad on his back. "That's
a heavy load you are carrying there," exclaimed the man. "He ain't heavy;
he's my brother!" responded the boy. No burden is too heavy when it's given
in love and carried in love. Jesus offers us a new kingdom of righteousness, peace,
and joy. In his kingdom sins are not only forgiven but removed, and eternal life
is poured out for all its citizens. This is not a political kingdom, but a spiritual
one.
Freedom from sin and guilt: The
yoke of Christ's kingdom, his kingly rule and way of life, liberates us from the
burden of guilt and from the oppression of sinful habits and hurtful desires. Only
Jesus can lift the burden of sin and the weight of hopelessness from us - and give
us a weight of love and glory in exchange. Jesus used the analogy of a yoke to explain
how we can exchange the burden of sin and despair for a burden of glory and yoke
of freedom from sin. The yoke which Jesus invites us to embrace is his way of grace
and freedom from the power of sin. Do you trust in God's love and submit to his
will and plan for your life?
Daily Quote from the Early
Church Fathers: The grace of
Christ bears us up, from an anonymous early Christian teacher
"'My yoke is easy and my burden light'... The prophet
says this about the burden of sinners: 'Because my iniquities lie on top of my
head, so they have also placed a heavy burden on me' (Psalm 38:4)... 'Place my
yoke upon you, and learn from me that I am gentle and humble of heart.' Oh,
what a very pleasing weight that strengthens even more those who carry it! For
the weight of earthly masters gradually destroys the strength of their
servants, but the weight of Christ rather helps the one who bears it, because
we do not bear grace; grace bears us. It is not for us to help grace, but
rather grace has been given to aid us." (excerpt from the INCOMPLETE WORK
ON MATTHEW, HOMILY 29: PG 56:780)
"Lord Jesus, give me the child-like simplicity and purity
of faith to gaze upon your face with joy and confidence in your all-merciful love.
Remove every doubt, fear, and proud thought which would hinder me from receiving
your word with trust and humble submission."
meek means controlled strength
“See, your King shall come to you; a just Savior is He, meek,
and riding on an ass.” —Zechariah 9:9
One of the fruits of the Spirit is meekness, also translated
gentleness or “mildness” (Gal 5:23). Being docile to the Spirit implies we are meek,
a word which means easily imposed upon, quiet, gentle, and submissive. No wonder
God is going to ensure that the meek will inherit the land (Mt 5:5). Father Al Lauer,
founder and long-time author of this booklet, taught that meekness is not weakness,
but rather controlled strength.
In today’s Gospel, Jesus calls Himself “meek,” also translated “gentle” (Mt 11:29). Jesus
was a meek ruler, “meek, and riding on an ass” (Zec 9:9; Mt 21:5). Similarly, Moses
“was by far the meekest man on the face of the earth” (Nm 12:3). Because of “his
trustworthiness and meekness God selected [Moses] from all mankind” (Sir 45:4).
A meek ruler banishes war and implements of war, such as chariots
and war horses, and proclaims peace to the entire world, with no compromise (Zec
9:10). The meek, “little ones,” have special revelations from the Father (see Mt
11:25-26). If we make certain that it is God who can easily impose upon us, this
is the right meekness. As today’s second reading proclaims, it is by living in the
Holy Spirit and receiving His gifts that we can have this meekness (see Rm 8:11-13).
Be meek before God, easily imposed upon by the Spirit.
Prayer: Father, impose Your Kingdom upon me. “Your Kingdom
come, Your will be done” (Mt 6:10). “Come to Me, all you who are weary and find
life burdensome, and I will refresh you.” —Mt 11:28. “To the One seated on the throne,
and to the Lamb, be praise and honor, glory and might, forever and ever!” (Rv 5:13)
The personal action for
today: What is my attitude toward
doing things “my way”? What aspect of my life do I need to humbly release into
the care of the Lord Jesus? How do I show that I am allowing myself to be yoked
with Jesus? How do I “rest” in Him? What is one of the areas of my life that I
should seek to learn more from Jesus on how to handle the issue(s) I face? What
can I do to help others to come and learn from Jesus, by the way I deal with
them?
Saint Anthony Zaccaria: At the same time that Martin Luther
was attacking abuses in the Church, a reformation within the Church was already
being attempted. Among the early movers of the Counter-Reformation was Anthony
Zaccaria. His mother became a widow at 18, and devoted herself to the spiritual
education of her son. He received a medical doctorate at 22, and while working
among the poor of his native Cremona in Italy, was attracted to the religious
apostolate.
Anthony Zaccaria renounced his rights to any future
inheritance, worked as a catechist, and was ordained a priest at the age of 26.
Called to Milan in a few years, he laid the foundations of three religious
congregations, one for men, one for women, and an association of married
couples. Their aim was the reform of the decadent society of their day,
beginning with the clergy, religious, and lay people.
Greatly inspired by Saint Paul—his congregation is named the
Barnabites, after the companion of that saint—Anthony preached with great vigor
in church and street, conducted popular missions, and was not ashamed of doing
public penance.
Anthony Zaccaria encouraged such innovations as the
collaboration of the laity in the apostolate, frequent Communion, the Forty
Hours devotion, and the ringing of church bells at 3:00 p.m. on Fridays. His
holiness moved many to reform their lives, but as with all saints, it also
moved many to oppose him. Twice his community had to undergo official religious
investigation, and twice it was exonerated.
While on a mission of peace, Anthony became seriously ill
and was brought home for a visit to his mother. He died at Cremona at the age
of 36.
The austerity of Anthony Zaccaria’s spirituality and the
Pauline ardor of his preaching would probably “turn off” many people today.
When even some psychiatrists complain at the lack of a sense of sin, it may be
time to tell ourselves that not all evil is explained by emotional disorder,
subconscious and unconscious drives, parental influence, and so on.
The old-time “hell and damnation” mission sermons have given
way to positive, encouraging, biblical homilies. We do indeed need assurance of
forgiveness, relief from existential anxiety, and future shock. But we still
need prophets to stand up and tell us, “If we say ‘We are without sin,’ we
deceive ourselves and the truth is not in us” (1 John 1:8).
