The texts from the Roman Catholic Lectionary today challenge us to examine the events in life that restore our communion with God and others through the work of the Spirit.
The reading from the Prophet Zechariah celebrates the Coming Ruler of God’s People.
* [9:9–10] These two verses form the centerpiece of chap. 9. The restoration of a royal figure connects the first part of the chapter (vv. 1–8), which depicts the restored land of Israel, with the second part (vv. 11–17), which concerns the restoration of the people Israel.
* [9:9] Your king: a just savior, a figure of humble demeanor, but riding on a donkey like royalty in the ancient Near East (Gn 49:11; Jgs 5:10; 10:4). The announcement of the coming of such a king marks a departure from the view of the royal figure as a conquering warrior. This depiction is in keeping with the tone of First Zechariah (3:8; 4:6–10; 6:12) but contrasts with Haggai (2:20–23). New Testament authors apply this prophecy to Jesus’ triumphant entry into Jerusalem (Mt 21:4–5; Jn 12:14–15).
* [9:10] The River: probably the Euphrates; see note on Ps 72:8. (Zechariah, CHAPTER 9, n.d.)
Psalm 145 praises the Greatness and the Goodness of God
* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145, n.d.)
The reading from the Letter of Paul to the Romans contrasts the Flesh and the Spirit.
* [8:1–13] After his warning in Rom 7 against the wrong route to fulfillment of the objective of holiness expressed in Rom 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our “old self”), that is, self-interested hostility toward God (Rom 8:7), frustrated the divine objectives expressed in the law. What is worse, sin used the law to break forth into all manner of lawlessness (Rom 8:8). All this is now changed. At the cross God broke the power of sin and pronounced sentence on it (Rom 8:3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the holy Spirit. Under the direction of the holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Rom 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (Rom 8:11). Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Rom 8:13). (Romans, CHAPTER 8, n.d.)
In the Gospel of Matthew, Jesus thanks His Father and declares the Gentle Mastery of Christ.
* [11:25–27] This Q saying, identical with Lk 10:21–22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus’ preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father’s revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.
* [11:28–29] These verses are peculiar to Matthew and are similar to Ben Sirach’s invitation to learn wisdom and submit to her yoke (Sir 51:23, 26).
* [11:28] Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (Mt 23:4).
* [11:29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf. Jer 6:16. (Matthew, CHAPTER 11, n.d.)
Maureen McCann Waldron (in 2020) comments that we are also called by Jesus to take up his yoke on our shoulders and continue the work of caring for those around us, offering support to so many weary people, worn out under the unbearable weight of neglect and indifference. How are we supposed to do that when we may not feel all that strong ourselves? We beg for a humility that can place us in the shoes of another to see and begin to understand their world and point of view. We are not in this alone, but side by side with Jesus, doing our part but knowing we are guided and loved by his great heart.
Dear Jesus,
I want to be humble enough to remember that you have everything I need to make me safe and happy; to be secure and unafraid.
I come to you with my burdens. Help me to take up your yoke and share what you have asked of us – caring for others. That is where I know I will find peace. (McCann Waldron, 2023)
Don Schwager quotes “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) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 11:25-30 comments that we often equate meekness with weakness, and who wants to think of Jesus as weak? But surprisingly, meekness is the exact opposite. It requires strength—a strength that exercises control and restraint over our impulses so that we can manifest the presence of God.
Jesus calls us to learn the same gentleness from him. So consider: where do you need a little more meekness? Ask the Holy Spirit to help you. Maybe you need the grace to curb your tongue instead of responding angrily to an insult. Maybe you need the strength to react thoughtfully when you see injustice instead of flying off the handle. The more you practice, the more you imitate Jesus, the more his grace can lay a foundation of gentleness and meekness in your heart.
“Jesus, lead me on the path of true strength through meekness.” (Meditation on Matthew 11:25-30, n.d.)
Friar Jude Winkler explains the image shared by Zachariah of God coming to Jerusalem on the back of a very young donkey humbly proclaiming shalom. Paul addresses life in the Spirit with words that Greek ideas of the spiritual being superior to the material would not accept. Friar Jude reminds us of the custom fit of the yoke Jesus invites us to share that will plow a straight row when we join Jesus in the action.
Fr. Richard Rohr, OFM, affirms that “everything belongs,” both the good and the bad, and it takes discernment to learn how to hold the paradox.
Jesus uses a number of mixture images to illustrate the tension of our own mixture of good and evil. They seem to say this world is a mixture of different things, and unless we learn how to see, we don’t know how to separate; we get lost in the weeds and can’t see the wheat. In one parable, servants ask, “Should we pull out the weeds?” Jesus responds, “No. Let them both grow together until the harvest.” Then, at the end of time, he will decide what is wheat and what is weed (Matthew 13:24–30). But we are a mixture of weed and wheat, and we always will be. As Martin Luther put it, we are simul justus et peccator [at once justified and a sinner], each of us simultaneously saint and sinner. That’s the mystery of holding weed and wheat together in our one field of life. It takes a lot more patience, compassion, forgiveness, and love than aiming for some illusory perfection that usually cannot see its own faults. The only true perfection available to us is the honest acceptance of our imperfection. (Rohr, 2023)
We are prompted by the Spirit to openness to humility through which we will accept our role with Christ in bringing experience of the Spirit to our environment.
References
Matthew, CHAPTER 11. (n.d.). USCCB. Retrieved July 9, 2023, from https://bible.usccb.org/bible/matthew/11?25
McCann Waldron, M. (2023, July 8). Creighton U. Daily Reflection. Online Ministries. Retrieved July 9, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/070923.html
Meditation on Matthew 11:25-30. (n.d.). The Word Among Us: Homepage. Retrieved July 9, 2023, from https://wau.org/meditations/2023/07/09/730417/
Psalms, PSALM 145. (n.d.). USCCB. Retrieved July 9, 2023, from https://bible.usccb.org/bible/psalms/145?1
Rohr, R. (2023, July 9). Holding the Paradox — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved July 9, 2023, from https://cac.org/daily-meditations/holding-the-paradox-2023-07-09/
Romans, CHAPTER 8. (n.d.). USCCB. Retrieved July 9, 2023, from https://bible.usccb.org/bible/romans/8?9
Schwager, D. (n.d.). Learn from Me and You Will Find Rest for Your Soul. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 9, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul9
Zechariah, CHAPTER 9. (n.d.). USCCB. Retrieved July 9, 2023, from https://bible.usccb.org/bible/zechariah/9?9
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