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.” 

The last three verses of the chapter contain many echoes of the invitation of Jesus Ben Sira (Sir 51:23–27; cf. also Sir 6:24–31) for men to come and learn from him and take up wisdom’s yoke, so that they may find rest. No doubt Jesus and his hearers knew and valued this book, but Jesus’ invitation reveals a higher authority: it is his own yoke that he offers, and he himself gives the rest which Ben Sira had to win by his ‘little labors’.

The word labor (kopiao) is translated literally. But there is also a figurative sense beyond “to be engaged in hard work, implying difficulties and trouble.” The figurative sense means “to become emotionally fatigued and discouraged,” e.g., “to give up, to lose heart” [EDNT 2:307]. We hear that in other places when the same word (kopiao) is translated as “weary” – Come to me, all you who are weary. The invitation to rest is not just for the physically tired but also those whose emotional energies are spent.

In its own way the invitation to rest in these verses spell out that this is the result of the unique relationship of the Father and the Son.  Just as only God knows Wisdom (Wis 8:4; 9:1-18), so only the Father knows the Son.  Just as only Wisdom makes known the divine mysteries (Wis 9:1-18, 10:10), so Jesus is the revealer of God’s hidden truths. As the personified divine Wisdom calls people to take up her yoke and find rest (Sir 51:23-30; Prov 1:20-23; 8:1-36), so Jesus extends the same invitation. For Matthew, Jesus is not the messenger of Wisdom, but is identified with the heavenly Wisdom of God; he speaks not only for Wisdom, but as the divine Wisdom.

The yoke was sometimes in the Old Testament a symbol of oppression (Isa. 9:4; 58:6; Jer. 27–28), but was also used in a good sense of the service of God (Jer. 2:20; Lam. 3:27). Later it came to be used commonly in Jewish writings for obedience to the law—the ‘yoke of the law’ is one every Jew should be proud to carry. Such a yoke should not be oppressive, for after all the function of a yoke (the sort worn by humans) is to make a burden easier to carry. But through the seemingly arbitrary demands of Pharisaic legalism and the uncertainties of ever-proliferating rabbinic case law the law had itself become a burden, and a new yoke was needed to lighten the load. Jesus’ yoke is easy (chrēstos normally means ‘good’, ‘kind’ – and perhaps in a play on words chrestos is only one letter different from christos = “Christ”), not because it makes lighter demands, but because it represents entering into a disciple-relationship (learn from me) with one who is meek and humble of heart (cf. 2 Cor 10:1). The words echo the description of God’s servant in Isaiah 42:2–3; 53:1–2, and especially the words of Zechariah 9:9 which Matthew will pick up again at 21:4–5. It is also the character Jesus expects, and creates, in his disciples (5:3ff.)

You will find rest for your selves is an echo of the Hebrew text of Jeremiah 6:16 (lxx), where it is the offer of God to those who follow his way; Jesus now issues the invitation in his own name!

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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. 

It is important to note that Jesus is not depicted as a religious genius who has discovered the divine mysteries. Simply put, Jesus is the beloved Son who is on intimate terms with the Father.  It is the divine initiative of the Father who has given all things (v.27) to the Son.  This is not a message or a relationship that Matthew suddenly thrusts upon us as an assertion on the part of Jesus.  Matthew’s narrative has prepared the reader by means of preceding declarations about Jesus.

• Immanuel, the Son miraculously born to Mary, signifies the unique saving presence of God with his people (1:23).
• Matthew’s narrative of Jesus’ baptism mentions the pleasure the Father takes in the Son in words echoing Isaiah 42:1 (3:17; cf. 17:5).
• Satan was unable to shake the Son from his resolve not to test the Father (4:1–11).
• Jesus did miracles to show that the Father had given the Son of Man authority to forgive sins on the earth (9:6).
• In times of persecution, the disciples must confess the Son if they wish the Son to confess them to the Father (10:32–33, 40).

But one would be hard pressed to speak of the Son in terms more exalted than those used in 11:27, which uncompromisingly yet elegantly says that saving knowledge of God the Father comes only through the selective revelation of Jesus, the exclusive mediator of salvation.

The exclusive communion between Father and Son is of the essence of their relationship. For anyone else to share in this knowledge, however, is a matter of revelation, and as such is not a natural right, but a matter of divine choice. Thus God’s sovereign initiative in revelation, set out in vv. 25–26, is applied specifically to our knowledge of God: it does not come naturally (see 1 Cor. 2:6–16 for a spelling out of this theme). It depends on God’s choice, or, more specifically, the Son’s choice. Thus Jesus unequivocally describes himself and his will as the key to humanity’s approach to the Father; there is no other.

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25 At that time Jesus 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.

These words are not a prayer of praise for the ignorant, as elsewhere Matthew regards wisdom and understanding as positive attributes of the disciples themselves (7:24-27; 13:51;23:34; 25:1-13).  Rather Matthew affirms that those who recognize Jesus do not do so on the basis of superior religious status or individual intelligence, but by revelation, as the gift of God to those who are open and unpretentious. The childlike have no real basis for claiming knowledge of God, yet they are the very ones to whom the divine revelation is given as a gift of the Father’s gracious will (v.26).

In the larger context of Matthew’s narrative, one should not fail to grasp that even in the ongoing revelation of God taking place in their midst, there are still those who fail to understand/accept. John the Baptist, who had baptized Jesus, knew his own unworthiness, and had heard the heavenly voice did not understand. There were those whose predetermined criteria (cf. 11:16-19) did not accept the revelation. Towns where Jesus had given a testimony of words and actions did not accept the revelation.  Nor did the scholars and the wise, who could explain much, but could not explain the revelation in their midst (11:25a).  There is a reversal unfolding.

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The Sunday to come is the 14th Sunday in Ordinary Time. The transition of Sunday gospels from the 13th to the 14th Sunday of Ordinary Time (Year A) passes over Matthew 11:1-24 which can be aptly described as the warnings of Matthew 10 coming true. (Note: these verses are read on the 3rd Sunday of Advent) There will indeed be opposition within and from the people of Israel. There have been all manner of opposition alluded to in Matthew’s narrative, e.g., Herod, the devil in the wilderness temptation, persecutions mentioned in the Sermon on the Mount, scribal accusations after healing on the Sabbath, Pharisees condemning Jesus because he ate with sinners and tax collectors, and more. As this chapter unfolds, clear lines of demarcation will be evident between doubt and unbelief on one side and belief on the other.

The verses passed on between Sunday gospels are focused on doubt and unbelief (11:2–19; 11:20–24). Our gospel passage focuses on belief (11:25–30).

Opposition to Jesus is described in two sections. The encounters with doubt and unbelief are not limited to Jewish people unduly swayed by an unbelieving religious leadership (woe to the towns of Chorazin and Bethsiada in v.21; Capernaum in v.23). The doubts are also among those who perhaps know Jesus well. One very “close to home.”

Mt 11:2-19 recounts the scene in which disciples of John the Baptist come to Jesus and ask: “Are you the one who is to come, or should we look for another?” John’s arrest was mentioned in 4:12, yet the full story of his imprisonment will wait until 14:3–12.

John, as his question seems to show, was perhaps having second thoughts about Jesus’ true identity. His hesitation was probably due (as v. 6 suggests referring to taking offense) to a discrepancy between his expectations for ‘the coming one’ and what he actually heard about Jesus. The ministry so far recorded does not match up with the expectations of 3:11–12, and the miracles which are its most obvious feature were not a part of the common Messianic expectation. John may also have found it difficult to accept a Jewish ‘Messiah’ who failed to fast as his own followers did (9:14 ff.), and who kept the sort of company which a careful Jew would avoid (9:9 ff.). It is perhaps that Matthew is using this pericope as a way to note a degree of opposition from within the people of Israel.

What all share in common is that each of them have been witnesses to the words and actions of Jesus which point to the kingdom of heaven. Nonetheless, the Kingdom was being attacked by people who obstinately refused its authority (11:12, 16–24).  Why? Perhaps they considered themselves wise in their own eyes and rejected Jesus’ revelation.  There are more passages as Matthew’s narrative unfolds: unbelief and doubt(12:1–21; 22–50) and belief passages (12:2, 10, 24; 18:6; 25:45).

John the Baptist and his followers may have doubts. Major towns of Galilee may have rejected Jesus’ message of the Kingdom of Heaven, but despite the rejection in vv.20-24, some people accept Jesus’ mission and message – and it is for this that he gives praise to God.  In context these words are not a prayer of thanksgiving for a successful mission (cf. Lk 10:21-22), but are a prayerful reflection on the failure of the Galilean mission. The prayers highlight another Matthean theme: reversal. Those who are considered wise and learned are in fact not – at least in the things of the kingdom of heaven. Yet those who are childlike have understood and accepted the revelation of the kingdom in the person of Jesus.

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The Sunday to come is the 14th Sunday in Ordinary Time in Liturgical Year A. Since the middle of chapter 4 we have been witnesses to how Jesus faithfully carries out his commission from the Father. On some occasions Jesus’ words carried the message: Sermon on the Mount (Mt 5-7) or the Missionary Discourse (Mt 10). At other times the message was conveyed via actions (Mt 8-9).

Throughout Matthew 10 Jesus has been preparing his disciples for mission. He commissioned the Twelve for the special role in the mission. He instructed them to remain within the borders of Galilee, and warned them about the opposition they would experience from family, religious leaders, and secular rulers – yet he urged them to not be afraid. Jesus also gave them a sense of the reward and promises to those who believed and were faithful in their endeavors of evangelization. “When Jesus finished giving these commands to his twelve disciples, he went away from that place to teach and to preach in their towns.” (Mt 11:1)

This marks a transition from the Missionary Discourse into a new section of Matthew’s narrative. It also serves as a “geographical marker” relocating Jesus to a new place, a literary device Matthew also employs to indicate a shift to a new section. We are entering a new phase in Jesus’ mission to “the lost sheep of Israel.” The opening verse describes the mission of teaching and preaching and serves as a reasonable summary of Jesus’ mission. Interestingly it only describes Jesus in mission. After an entire chapter dedicated to the preparation of the Twelve, their efforts are not mentioned. We are not told anything about what happened during their mission or if they even went. There is no mention of a return or any reports of success or failure. Matthew 12 indicates that they are still traveling with Jesus. The only time we hear of any of the disciples operating independently of Jesus is in 17:16, where it was not a success. It will be only after Jesus’ resurrection (28:19–20) that Matthew’s narrative indicates the Twelve and other disciples will operate on their own in a consistent manner.

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42 And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple—amen, I say to you, he will surely not lose his reward.”

Jesus emphasizes the importance of even the smallest act of compassion by mentioning the offering of a cup of cold water. Water is essential for sustenance and refreshment, especially in a hot climate, and providing a cup of cold water to someone in need can alleviate their discomfort and signify care and concern. By using this example, Jesus highlights that even the most seemingly insignificant act of kindness can have profound significance in the eyes of God.

The expression “because he is a disciple” indicates that the act of providing assistance is specifically tied to the discipleship of Jesus. It implies that when individuals extend support to those who are followers of Christ, they are not only aiding their physical needs but also affirming and supporting their commitment to Jesus and his teachings.

Jesus follows the statement with the phrase “he will surely not lose his reward,” suggesting that God will not overlook or forget the kindness shown to those who are considered “little ones.” It implies that such acts will be rewarded, either in this life or in the life to come. This verse affirms the belief that God acknowledges and values acts of compassion and generosity, promising a spiritual or divine recompense for those who engage in them.

There is sometimes a tendency to read “little ones” as to imagine children. But this is (apart from 18:6-14) a manner is which Jesus identified the disciples. France (415-6) writes: “Compare also the designation of true disciples as ‘little children’ in contrast with the ‘wise and intelligent’ in 11:25. So here there is no indication of a reference to children as such (though the saying would of course be applicable to a child no less than to an adult) or to any special sub-group; all disciples are ‘little ones.’ Those who go out to represent Jesus in a hostile society have no status, and may easily be pushed aside. It is only when people recognize the special significance of these ‘little ones’ through their relationship to Jesus and to ‘the one who sent him’ that they are willing to take them seriously, and so to welcome them with acts of basic hospitality. The cup of cold water is an essential though inexpensive provision in a hot climate, an act of expected hospitality as well as of kindness. It is not much, but even that little (‘just one,’ representing monon, ‘only,’ emphasizes how little it is), because of the attitude it represents, is enough to bring the reward.”

Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch, Museum of National History at Frederiksborg Castle, Public Domain

41 Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward.

In this verse, Jesus outlines the significance and benefits of receiving and supporting individuals who are considered prophets and righteous men. The term “prophet” refers to someone who receives divine revelations and communicates God’s messages to the people. In 5:11-12, Jesus has already connected the disciples in their suffering and persecution to “the prophets who were before you.”

A “righteous man” denotes a person who lives in accordance with God’s commands and exhibits moral uprightness. In Mt 13:17; 23:29 “prophets” and “righteous people” will again be paired as a way of speaking of the godly, there with reference to the period before Jesus’ coming.

The significance goes beyond simple hospitality; it encompasses a genuine acceptance and recognition of the prophet or righteous person and their message. By embracing and supporting them, individuals align themselves with the divine truth and purpose that these individuals represent. This act of reception is an acknowledgment of their authority and righteousness. The benefit is that the reception results in a reward associated with the prophet (or righteous man). Similarly, “whoever receives a righteous man because he is righteous” indicates that those who receive and support a righteous individual will be rewarded in accordance with the righteousness of that person. The nature of this reward is not explicitly defined in the verse, but it signifies a spiritual or divine recompense. It implies that by honoring and supporting individuals who have a close relationship with God and embody righteousness, one becomes a participant in their spiritual blessings and receives a share in the rewards associated with their mission.

Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch, Museum of National History at Frederiksborg Castle, Public Domain

The dialog shifts from a focus on the disciples on a mission, to those they encounter on the way. No doubt they have already met people along the way who enthusiastically greeted Jesus, and were willing to offer support and shelter to the disciples. They are perhaps not committed to the more rigorous demands of discipleship, but there is a positive attitude to the disciples and their mission. Jesus is happy to recognize this less committed level of following him as good and true, and which deserves and will receive its reward.

40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.

These verses are not simply a commentary on hospitality. Underlying such sayings, with their repeated implied reference to receiving the one being “sent”, is the principle later enshrined in the Jewish legal institution of the šälîaḥ, the “one sent,” an ambassador or representative who was understood to have the full authority of the one who sent them. It is important to note that the appointment of a šälîaḥ must adhere to certain legal requirements and principles within Jewish law. The principal must give explicit authorization to the šälîaḥ, specifying the scope and limits of their agency. Additionally, the šälîaḥ must act faithfully and in the best interests of the principal, avoiding any conflicts of interest or unauthorized actions. This underpins the commissioning of the Twelve and the instructions Jesus has been giving them in Matthew’s Missionary Discourse.

It is those who recognize such authority in the disciples who will welcome them, just as it is those who recognize Jesus as God’s representative who will welcome him. The unspoken corollary (but spelled out in Luke 10:16) is that those who reject the disciples on their mission are guilty of a far graver fault than merely lack of hospitality to a fellow human being; they are rejecting God. (France, 413)

Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch, Museum of National History at Frederiksborg Castle, Public Domain