Sunday 5 July 2026 - Ordinary 14

Theme(s): Come to me / Father and Son / Lifting burdens / God's rescue from sin

Sentence: Come to me all you are weary and carrying heavy burdens and I will give you rest (Matthew 11:28)

Collect: Bosco Peter's Book of Prayers in Common March 2025

O God,

in Christ’s humility,

you stooped down

and raised up the fallen world;

grant to your faithful people a holy joy,

so that those whom you have freed

may delight in you eternally;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings (related):

Zechariah 9:9-12
Psalm 145:8-14
Romans 7:15-25a
Matthew 11:16-19, 25-30

Commentary:

Zechariah 9:9-12

Chosen to complement the gospel reading, this passage is certainly 'at home' on Palm Sunday. In today's gospel context, it speaks of the 'gentle and humble heart' (Matthew 11:29) of Jesus.

Psalm 145:8-14

These verses are a perfect complement to the final verses of the gospel reading. Just as the Lord known to Israel is 'gracious and merciful, slow to anger and abounding in steadfast love' (8) and One who 'upholds all who are falling' (14), so the Lord revealed in the gospel passage is also the one who lightens the burdens of his people and gives them rest.

Romans 7:15-25a

The first sentence of the section below, re the gospel reading, applies in this section, swapping Jesus for Paul ...!

A recap: Paul has been arguing in preceding chapters, 1-6, that faith not works counts in respect of being counted among the righteous. The grace of God which enables this to be so, on the basis of Jesus Christ fulfilling all the sacrificial requirements of the Law, is not to be taken advantage of by living licentiously (Romans 6). To do that would be to misunderstand the spiritual transformation which takes place through baptism into the death of Jesus.

In the first part of chapter seven Paul develops a sophisticated argument about the role of the law when we sin, an argument which even asks the question whether the Law is sin (7a). In part the argument is that the Law has a role in sinning, because, by naming what we should not do, we then know what sin we might commit (7b). But in another part the argument is that sin is an enslaving power working within Paul, me and you, manipulatively taking even the good Law and making it have a role in our sinning.

Thus verse 14 captures the argument to the point which immediately precedes the beginning of our reading:

'For we know that the law is spiritual; but I am of the flesh sold into slavery under sin.'

Our passage is then an insight into how sin works within humanity.

The essence of the insight is that each human being, has a divided inner being. There is an 'inmost self' (22) which delights in the law of God (22), wants to do good (19, 21) , and yet is at odds with 'the flesh' or (some translations, "sinful nature") which does things the inmost self does not want to do (15b, 16a, 18, 23).

Whatever we make 'psychologically' about this way of seeing the psyche of the human person, Paul is touching on a profound human experience of letting God down, hurting others and damaging ourselves through sin: we 'do not understand [our] own actions' (15a), we do things we cannot understand ourselves doing (15b-16), we tend to blame such situations on something within us we cannot control (17),  and we set out to do right but end up hurting others (18b-19).

Cleverly, Paul sets up this 'internal dialogue' in such a way that by verse 23 we are applauding Paul's insight into our own behaviour even as we feel crushed by the seeming prison of desire and sin in which we are trapped. We are doomed, it seems, with no way out. Or are we?

In verse 24-25a Paul leaps from the prison. Having faced what a 'wretched man' he is, he asks, "Who will rescue me from this body of death?"

There is only one answer, 

"Thanks be to God through Jesus Christ our Lord!" (25a).

From that exuberant realization that we are not doomed to remain in our prison of desire and sin, Paul turns back to the development of his insight. Perhaps looking ahead to the renewing of his mind through God's transformative power (12:1-2), Paul makes the point in conclusion that

'with my mind [that is: me who is saved and transformed by God through Jesus Christ our Lord]

I am a slave to the law of God,

but with my flesh [that is: me when the power of sin still has hold of me]

I am a slave of the law of sin." (25b)

Matthew 11:16-19, 25-30

Preaching on this particular selection definitely requires a word about what has gone before the launch in to Jesus saying, 

"But to what will I compare this generation ..." (16).

The prelude to our passage, and the comparison Jesus makes, is Jesus in conversation, indirectly, with John the Baptist who is languishing in prison (11:1-15). Jesus' reflection on their respective ministries is that both, though completely different in style (see 18-19), have provoked opposition: scorn, doubts, and derision.

We may not expect what Jesus then says. Perhaps we would have said, "But God will deal with the naysayers." Jesus simply says, "Yet wisdom is vindicated by her deeds" (19). In a brief, simple sentence, Jesus links the pre-gospel message of John the Baptist and his forerunners with the gospel he himself is preaching through both word and deed, as both messages are 'wisdom'. Here 'wisdom' is the revelation of God to the world, a revelation which is the active word of God which brought the world into being (see Proverbs 8:22-31).

Scholars speak of 'wisdom christology' in Matthew: here is a seed of understanding, that Jesus embodies wisdom (as does John the Baptist), which will come to fuller flowering in John's Gospel with the declaration that 'the Word became flesh' (1:14) and in Paul's first epistle to the Corinthians when he declares that Jesus is 'wisdom from God' (1:30).

Jesus' point is that the wisdom shared between himself and John the Baptist is vindicated - we could say, 'proved to be true,' by deeds - by the miracles described in verses 4 to 5.

We then skip a passage which is a pity, as verses 20-24 make the converse point: to deny that the wisdom of God comes through John the Baptist and Jesus is to invoke God's judgment, especially when that divine wisdom is so powerfully illustrated by the latter's miracle working deeds.

If the end of verse 19 offers a 'wisdom christology' we zoom very fast in verses 25-30 to a 'Son of God christology'!

Verse 25 has an ironic note concerning 'wisdom': what God reveals through Jesus is 'hidden' from the 'wise and intelligent' (that is, they don't get it), instead the ones who show their understanding by responding to Jesus are 'infants', that is, the disciples.

Verse 26 offers an interpretation of this state of affairs: 

'yes, Father, for such was your gracious will'.

The Father's grace offers this revelatory wisdom to all, including to those not deemed in the world's eyes to be 'wise and intelligent', but this revelation is beyond the ability of the wise and intelligent to grasp it. It may seem ungracious that it is 'hidden' from them, but it certainly is gracious that God's revealed truth through Jesus is not restricted to the philosophers and knowledge experts among us!

Verse 27 is an oddity within Matthew and Luke (see Luke 11:21). It seems a statement more at home, indeed completely at home in John's Gospel. Indeed this verse is sometimes called the "Johannine thunderbolt" (prompted by Luke 11:18), a statement akin to a 'meteor from the Johannine sky.'

Nevertheless in this verse, whether uncharacteristic of Matthew or not, we have a remarkable statement about the relationship between God the Father and Jesus the Son: Father and Son are identified around the point of knowledge (i.e. wisdom).

'All things' have been handed over to the Son (e.g. power to redeem as well as to create the world). Father and Son know each other intimately and completely. When the Son reveals things, what is being revealed is God's word and God's will. In particular, it is through the Son that we may know the Father.

Verses 28-30 then seem slightly at odds with this christological discourse, having more of a pastoral flavour. 

What must have been important in the remembering of these words of Jesus is that a pastor who says 'Come to me and I will take care of your burdens' is no ordinary pastor when he is the Son to whom the Father has handed all things and who is the way to the Father.

Might we be encouraged also, as we come to Jesus today with our burdens and cares? We bring them to the Son of God who shares fully in the power, wisdom and love of God.

The specific image of the 'yoke' is highly suggestive of one aspect of 'burden' which a religious person might carry, in particular a fellow Israelite in Jesus' day.

'Yoke' spoke of the requirements of keeping the Law or Torah. Many statements in the gospels suggest that interpretations of the Law by Jewish teachers of the Law added to the burden these requirements made. If so, then Jesus is saying that his teaching is a way to lighten the load by re-finding the true meaning of the Law, which is to give life rather than to squash it.

'Yoke' also suggests two oxen yoked together in order for their walking around the millstone to crush grain into flour - often one of the oxen being senior to the other. Again, if so, then Jesus is saying not only that his teaching is 'lighter' than that of his contemporaries but that his way of life is easier because he shares with each disciple the burden of living it.

Postscript: I love the rendering of 28-30 which Eugene Peterson gives in his translation of the Bible, The Message:

'Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you'll recover your life. I'll show you how to take a real rest.

Walk with me and work with me - watch how I do it. Learn the unforced rhythms of grace. I won't lay anything heavy or ill-fitting on you. Keep company with me and you'll learn to live freely and lightly.'