Preaching Paths 5 July 2026, Proper 9

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

Today’s Gospel lection, Matthew 11:16-19, 25-30, can seem an odd collection of rhetorically disparate fragments. A parable (vv.16-17), judgment in the form of an antimony (vv.18-19b), a proverb (v. 19c), a brief prayer (vv. 25-26), a chiastic theological self-identification (v.27) and a summons accompanied by promise (vv. 28-30) are clustered together. The omitted verses (vv.20-24) would add prophetic judgment and lament. The context—John’s appeal to Jesus from prison—frames these elements.

Mt turns a spotlight on John the Baptist, whom Herod has imprisoned, at 11:2. John may have expected that Jesus, if indeed God’s agent, would surely liberate him in a mighty display of divine power. But there has been no such deliverance. The Baptist’s anxious question for Jesus, sent by way of messengers, is the question that lingers through the rest of the gospel: “Are you the one to come, or do we wait for another?” Jesus answers the messengers: “Go and tell John what you see and hear . . . Let those with ears listen!”  This context suggests that to understand today’s text, we need to lean in with John’s emissaries, eyes and ears attentive to discern Jesus’ message for John, and for us.

Prior to our text, Jesus has publicly celebrated John’s ministry. John has been profoundly effective, and he is not forgotten. In vv 16-17, Jesus observes that he and John, different as they are, have both been rejected by the religious leadership. Like fickle children, those jealous of their power criticize and discredit each of them. Jesus assures his listeners (and John)  that ultimately, “wisdom will be vindicated by her deeds” (v 19).

In vv 25-26, Jesus turns to the Father in prayer. He gives thanks that wisdom is being revealed to the “little ones” / “infants” – an idiom for those of low status and little power in the social matrix. These “little ones” eagerly receive Jesus’ message. Jesus’ self-identification as the very embodiment of the Father’s intent (v.27) employs Father/Son language, resonating with the divine affirmation heard moments after Jesus’ baptism by John at the Jordan (Mt 3:17). Reminding John of that event, Jesus seeks to assure John that he is indeed the awaited one whose coming John had foretold (Mt 3:11-12).

Finally (vv 28-30), Jesus addresses those who are weary and bearing heavy burdens—which surely includes the Baptizer. Jesus employs the metaphor of the yoke that enables animals to pull in tandem. Jesus seems to suggest that the yoke he speaks of is not a yoke that he imposes, but a yoke that he bears. If that is the case, then Jesus pulls with us, easing the weight of the yoke for all, lightening the burden, and bearing the load when our strength lags.

Churches today struggle to proclaim gospel news in a world of social, economic, and political instability. Too often, injustice seems to win the day; prophetic voices are muzzled. Skepticism and cynicism stifle hope. Natural disasters intensify, affecting most heavily society’s most vulnerable populations. Christians, along with many others, struggle to meet a tidal wave of human need. Our ministries of compassion seem insubstantial, stacked against impossible odds.

Amid these realities, Jesus’ message to John, and to us, is one of assurance: “Come to me, you that bear heavy burdens … take my yoke, learn from me . . . You shall find rest for your souls.” We are not expected to fix everything; we need simply to join in the work of Jesus, doing our part, large or small. The burden is not ours alone. We take up our one small share of the burden, settling into the yoke alongside the Master, who pulls with us. In his company, we can rest in the promise that God works with and through us, however great the challenges we face.