14th SUNDAY IN ORDINARY TIME (A)

My yoke is easy, and my burden light.

Mt 11:25-30

v. 25. At that time Jesus said in reply, "I give praise to you, Father, Lord of hea-ven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.

Rather than see in it a “sapiential” language related to Sir 51 or with Prv 8; Si 24 and Wis 6-8, it seems preferable to link it to “apocalyptic” language as found in the book of Daniel. While the wise men were unable to interpret the dream of Nebuchadnezzar (Dn 2:3-13), the mystery was revealed to Daniel who has invoked the God of heaven (2:18-19.28) and who praised God for giving him wisdom (2:23). He speaks of the kingdom established by God himself (2:44).

In Matthew the little ones are the disciples (Mt 10:42) to whom these things have been revealed (Dn 2:29). The mystery referred to is the kingdom of heaven (Mt 13:11).

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

Literally: Yes, O Father, for it is thus pleasing to you. This expression recalls the voice of the Father at the baptism of Jesus (3:17) and Is 42:1 cited in Mt 12:18.

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.

“All things” refer to the kingdom and its secrets. The words are better situated in the apocalyptic tradition (Dn 2:22.28-29; 7:10-27) rather than within the sapiential tradition (Sir 24. 51) and Hellenistic tradition.

It is one of the three passages (with 21:37 and 24:36) where Jesus affirms in-directly his unique relationship with God, his Father (cf. Mk 14:36; Lk 2:49; 24:46; and Jn 20:17).

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

The image of the yoke, already known in the OT (Jer 2:20; 5:5; and Hos 10:11), is commonly understood in Judaism as the law of God, written and oral (Sir 6:24-30; 51:26-27). This yoke is not always felt as heavy and painful. The joy of the yoke was known in Judaism (Sir 51:26-27).

Here, in the same perspective of the Sermon on the Mount (chapters 5-7), begun with the announcement of the happiness of the reign of God, Jesus contrasts his liberating interpretation of the law against the legalism of Judaism. He does so because Jesus communicates to men, together with a renewed law, the joy of the Kingdom.