These two Gospel portions are from the narrative following Jesus’ teaching on mission. Jesus has just responded to the questions that John the Baptist sent by way of his disciples; John had been wondering if Jesus was the expected Messiah, and Jesus answers by listing the acts of power he has been doing (11.4-5). Jesus speaks to the crowd about John’s role as a prophet and then continues, with the first passage here (vv.16-19), to compare the responses of ‘this generation’ of Israel to both John and Jesus himself. Neither of them had satisfied popular expectations. John’s unique lifestyle, his clothing, eating habits and unusual ways had led to accusations that he had a demon. In contrast to Jesus whose habits of eating and drinking suggested he was self-indulgent and his choice of social contacts was highly questionable! These people were difficult to please; neither Jesus nor John met their expectations. In a manner similar to his response to John’s disciples, Jesus chooses to point to his deeds as evidence for his character to the masses.

The second portion (vv.25-30) picks up the narrative where Jesus praises God for hiding the implications of his ministry from those who might be expected to understand things, and for revealing the importance of Jesus, and the appearance of the kingdom of heaven, to those who were not considered wise or sophisticated, namely children. In that culture children were viewed as among the weakest and most insignificant in society. Children are not those to whom one might think of sending an important message, such as the appearance of the kingdom of God. Verse 27 makes an important point concerning Christ; here, Jesus states clearly his place as a mediator between God and the people.

The last few verses use the metaphor of a yoke; one that would have been familiar to many then but loses some significance for us today. A yoke was a structure, usually made of wood, that could be worn over the neck and shoulders of animals or humans and was used to make it easier to pull or carry heavy loads. It could be used as picture language for being oppressed (Isaiah 58.6) or linked to another (Numbers 25.3). However, some Jewish writings used it to speak of putting oneself under instruction to God’s instructions for life in the Torah (commonly translated ‘Law’) or God’s wisdom; something similar would seem to be the meaning intended here, since Jesus speaks of people learning from him.

We don’t have to look far to see the effects of human brokenness on our world. Sin has left its mark everywhere, from dire poverty and unjust economic and power relations between rich and poor, to the slavery of human trafficking; from exploitation of the planet’s resources, to corruption in business and government across the world; from wars between nations, to conflict between factions, families and individuals. In light of all this the invitation of Jesus may seem pointless to many and faith in Christ’s liberating reign may seem foolish to others. But, we have also discovered that human capacity alone cannot begin to address the burdens and struggles we face.

It is increasingly necessary for us to live our faith in the daily choices that impact the realities of our world, and in extending Christ’s invitation to others. This doesn’t have to mean preaching or seeking to convert others, bashing them with bibles. More likely will mean working alongside the least to ease their burdens and to stand against the unjust people and institutions that oppress and enslave others. It means allowing our faith and our hope to inspire how we choose to buy, eat, dress, drive and vote. It means praying, thinking and learning globally, while acting and contributing locally. At it’s heart, receiving Jesus’ invitation is more than just a personal experience of peace and rest. It is a call to be those who seek to draw others into his rest along with us, and to spread his grace and peace as far as we can, in whatever way we can.

It is when we work within our community to bring change to unjust laws and situations, to take notice of the hurting and vulnerable ones, and to welcome those with whom we would normally not associate that we bring true rest to others. These actions make no sense to those who benefit from and buy into the world’s systems, but they are the only actions that bring life and grace and liberation to all – both those who do them and those who benefit from them. Perhaps it’s time that the Church stopped trying to be wise in the world’s eyes (or even wiser than the world but on the world’s terms), and embraced a childlike naivety and a gracious, inclusive openness that can offer an alternative way of being in this often heavy world.

This week why not write a list of the wonderful things you see in a friend and give/post/email/text the list to them as an encouragement.

Be the change you want to see!