In this reflection, we focus on the theme of rest (Greek, anapausis) or being refreshed (Greek, anapauein).

This is what Jesus promises in the Gospel to those who are laboring or toiling. But Jesus is not only inviting people to take a rest; he invites them to himself because he has a special kind of rest for them.

What could this rest be, this special rest that he has in store for his followers? Every day, people work day in and day out.

Others even work more than they rest or sleep. No wonder they get so tired and even get sick. Indeed, daily life presents us with much to take care of, not just in the workplace but also in our homes.

Even in our supposed resting hours we can still be working, our minds continue to think of how to accomplish our tasks, meet deadlines, etc. Ideally, there is a rest day or even days given to us each week.

Presumably, to allow us to recover our energies or be refreshed for the next week’s schedules and tasks. Unfortunately, even our rest days, our days of the Lord, are taken up by unfinished tasks.

After a while, this becomes the pattern; rest is no longer part of our routine, and we simply are consumed with our work. But what kind of life is this? What sort of life are we living when we cannot even give time for ourselves and for God?

In the Gospel, Jesus invites his listeners to come to him, offering them rest. But actually, the next line/s seem to contradict what he just said. Because, instead of simply saying that if they come to him they will find rest, period, he adds an invitation or command, “Take my yoke upon you and learn from me…” (v 29). So, we are to still work after all? The yoke which Jesus offers still symbolizes labor, burden; why not take away this yoke altogether?

The following lines, however, give us a hint about the meaning of Jesus’ invitation: first of all, he as the giver of the yoke, and their teacher is meek and humble of heart.

He is not an imposing, strict “employer,” but a “meek and humble of heart” (Greek, praus… kai tapeinos te kardia).

Secondly, his yoke (Greek, zygos) is easy (Greek, chrestos) and his burden (Greek, phortion) is light (Greek, elaphron). In other words, when Jesus invites his followers to come to him, he does not promise them a life without burdens or responsibilities, a life as a mere “walk in the park,” we would say.

The key is in the person of Jesus, the “master” or the “employer”: he is not like others who are demanding, arrogant, unreasonable, cruel, but meek and humble of heart, giving tasks and mission that are not impossible, nor destructive and too heavy, but easy and light. But is it really the case that our mission and tasks as followers of Jesus easy and light? Why did he himself warn of persecutions and difficulties in following him?

Indeed, on the outside, being a disciple of Jesus seems very challenging and not an easy one. But probably, what he means is that being “yoked” with him offers us an “easier” and more “comfortable” way.

And this seems confirmed by those who had walked closely behind Jesus: the saints and martyrs who gave their lives for the faith.

Despite the heavy burdens that they carried, as they were really “yoked” with Jesus, they could bear all those and even glory and rejoice in them. They found Jesus’ yoke indeed easy and light.