29 Take my yoke upon you, and learn of me; for

29 and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart:

the three first Gospels contain the expression | 'multitudes' were present. (11: 7.) All ye that 'the Son.' This whole passage (v. 25-30) has often been remarked upon as resembling the Gospel of John, and suggests to us that great mass of similar sayings of Jesus which only the Fourth Gospel contains. John's mental and spiritual constitution peculiarly fitted him to be the medium of communicating to us those discourses, as may be seen from his employing in his Epistles a style which so closely resembles them. But such passages as this show that that class of ideas and expressions was not foreign to the other Gospels, and that the Jesus of the Fourth Gospel is not essentially different from the Jesus of the other three.

labor and are heavy laden, or more literally, all the toiling and burdened. 'Toiling' denotes active effort to perform difficult and painful duties, while 'burdened' denotes passive endurance.1 The Jewish teachers of the time promised rest on condition of minute attention, not only to all the ceremonies of the written law, but also to all the traditions of the elders. This was declared by Peter (Acts 15: 10) to be "a yoke which neither our fathers nor we were able to bear." And Jesus said of the Scribes and Pharisees (23: 4), "They bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with their finger." Our Lord does not mean to exclude any from the privilege of coming to him, who are not toiling and burdened; but no one would care to learn from him who did not desire saving knowledge of God, or who was satisfied with the knowledge already possessed, and he addresses his invitation to those

to accept it. The most natural tendency with any one who has become painfully conscious of sin, is to seek God's favor by his own doings and sufferings. And I will give you rest. The original makes 'I' emphatic; he would do what the Scribes and other Rabbis did not do. The great difference between Jesus and other religious teachers is that he can give power to be and do what he requires; we find rest not simply in the superiority of his precepts, but in the supports of his grace.

28-30. He stands as the Great Teacher, who alone can give true, saving knowledge of God (v. 27), whose teachings, while hid from the wise and intelligent, are revealed to babes. (v. 25.) Though rejected by many (v. 20-24), and even slandered and reviled (v. 16-19), still he stands, in the fullness of his wisdom, and the gentleness of his love, and invites all the toil-who in the nature of the case would be likely ing and burdened to come to him, to wear the easy yoke of his instruction, and they shall find rest for their souls, Notice how the invitation follows immediately upon the statement that no one knows the Father but the Son, and he to whomsoever the Son chooses to reveal him. To his mind there was no contradiction between sovereign, electing grace, and the free invitations of the gospel. Come unto me, literally, hither to me, the word in the original being an adverb much used in animated invitations. (Comp. 4: 19; 19: 21; 21:38; 22: 4; 25: 34; 28: 6). It expresses lively interest on the part of the speaker, and invites them to come at once and heartily. Me' is not emphatic, as the original shows; the point is, I alone can give knowledge of the Father; come to me, and receive my instruction. All, together with the whole connection, suggests a general audience (Weiss); and if we understand all since 11: 2 to be one discourse, then we know that

1 The Geneva version has 'all ye that are weary and laden' (instead of Tyndale's 'that labor and are laden'); this Geneva rendering is still common in religious speech and writing, having been perpetuated by

Take my yoke upon you, and learn of (from) me. Among the Jews a pupil who submitted himself to the instruction of a certain teacher was sometimes said to take his yoke. Comp. Sirach (Ecclus.) 51: 25, where Wisdom says, "I opened my mouth and spoke, acquire for yourselves without money; put your neck under the yoke, and let your soul receive instruction . . . . . see with your eye that I toiled a little, and found for myself much rest"-'toil' and 'rest' being also the same

traditional use, aided doubtless by a hymn of which one verse begins, "Come, ye weary, heavy-laden." (By John Hart, written in 1759.)

am meek and lowly in heart: and ye shall find rest unto your souls.

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

30 and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.

righteousness, or other self-delusion.-Christianity affords a well-founded and lasting repose, as to our guilt, our inability to gain God's favor, and our sinfulness of nature. How Jesus will do this, he does not here set forth; indeed it could be fully understood only after his atoning death and ascension, and the special coming of the Holy

it was left for the inspired writings of his
apostles (e. g., Rom. 5: 1 ff.; 8: 1 ff.) From
them we know that our guilt may be can-
celled through the Saviour's atonement,
that we may be accepted into God's favor
through his perfect righteousness, that the
dominion of sin within us can be broken by
his regenerating Spirit, and by degrees com-
pletely destroyed by that Spirit's sanctifying
grace. Even the painful consciousness of re-
maining tendencies to sin need not prevent a
certain repose of spirit, since we have the
assurance of God's word that in the truly re-
generate and believing soul these tendencies
shall at last be completly overcome.
even now the Saviour's invitation and prom-
ise, in the unexplained and concrete form,
brings rest and joy to many a trusting heart.
A loving reliance on the personal Jesus, a
loving submission to his authority, and obedi-
ence to his commandments, is the very essence
of Christian piety.

Yet,

words as here. Comp. also Sirach 6: 24. The later Jewish writers frequently speak of taking or rejecting the yoke of the law, the yoke of the kingdom of heaven. (Comp. Acts 15: 10.) Take my yoke upon you' is therefore only a figurative way of saying, Become my pupils (disciples), submit yourselves to my instruction; which is then stated again in unfigurative terms, ‘and learn from me.' To | Spirit, and so the complete explanation of interpret this last as meaning simply, learn from my example, is not natural to the expression, nor appropriate to the connection. For I am meek and lowly in heart. 'Meek' as opposed to the haughty and harsh teachers to whom they were accustomed. (Comp. James 1: 5.) 'Lowly (or 'humble') in heart,' not proud and repulsive, and not ambitious of domination over the minds of men. Accustomed to haughtiness and pride in their teachers (John 1: 49), his hearers might be slow to come to him; and he condescends to assure them that he is meek and humble, and they need not shrink from him. Remember also that some teachers may be outwardly meek and humble without being so in heart. Stier: "I am meek in heart, although I spoke words of such stern condemnation, v. 20, 24 . . . . . I am lowly in heart, notwithstanding that I have borne witness to myself as the Son of the Father, v. 25-27." Here also, as in v. 26, it is possible to render 'that' instead of for,' learn from me that I am For my yoke is easy, and my burden is meek, etc. So the Peshito, and possibly light. There is no particular emphasis on (though less naturally) the Latin versions; 'my'; the contrast with other teachers has and so Augustine interpreted, with many been sufficiently indicated before, and is not Latin followers. (See Aquinas, Maldonatus.) here expressed. For' presents this as a reaThis, however, is an artificial interpretation, son for what precedes, in general, but espeand not suitable to the connection-which cially for the promise just given: 'Ye shall makes it all the more natural that Matthew find rest for your souls, for my yoke is easy,' Arnold should receive it. And ye shall find etc. The word rendered 'easy' means agreerest unto (for) your souls. This expression able and serviceable-a yoke that does not is drawn from Jer. 6: 16, according to the gall the neck, nor cramp so as to hinder the Heb., not the Sept. Remember that our drawing. The Latin version and Peshito Lord used two expressions from the Psalms render by words signifying sweet, pleasant, when on the cross (Matt. 27:46; Luke 23:46), and and Davidson 'good.' He requires of his made three quotations from Deut. during the pupils only what is possible to do and bear, Temptation. (Matt. 4: 4 ff.) All religions profess so that they will actually find rest, and not be to give rest for the spirit-Christianity alone vainly seeking it. Still we must really take can truly fulfill the promise. Others may give his yoke upon us-must receive his instruca kind of repose, but it is that of self-tions, and submit to his directions-must set

ourselves to do what he bids us, whether it
seems likely to be pleasing or painful. He
not only teaches what to do, but can give us
strength to do it. And in proportion as we
do really submit, and conform and trust, we
shall find his requirements "not grievous'
(1 John 5:3), but helpful and pleasant. If
Christ's yoke ever galls the neck, it is because
we do not work steadily in it. Augustine:
"This burden is not the weight upon one that
is laden, but the wing of one that is about to
fly." And if it ever feels like a weight and an
incumbrance, that is when the soul has soiled
this heavenly plumage with the mire of earth.
It is true that the morality enjoined by Jesus
was more spiritual, and thus in one sense
more severe than that taught by the Scribes
and Pharisees (comp. 5: 17 ff.), but a morality
depending on a multitude of minute outward
observances and imperfectly known tradi-
tions must necessarily be burdensome, while
spiritual morality grows increasingly easy to
the spiritually minded. Observe that our
Lord's invitation is supported, not only by
the great promise, 'ye shall find rest for your
souls,' but by two encouragements; one, the
personal character of the Teacher, 'meek
and humble in heart'; the other, the fact that
his requirements are not severe and oppres-
sive: 'my yoke is easy, and my burden is
light.'

me, take me as your religious Teacher, and ye shall find rest for your souls."-When we come to Jesus now, that is not a bodily removal from one place to another; for he is present whenever and wherever we seek him. But the object in coming, the feeling with which we come, may be the same now as when he was on earth. Whenever we want anything from Jesus, let us draw near to him in heart, and ask him for it as if bodily present.

HOMILETICAL AND PRACTICAL.

V. 20. Gospel-hardened! Henry: "He began to preach to them long before (4:17), but he did not begin to upbraid till now. Rough and unpleasing methods must not be taken, till gentler means have first been used."-V. 22. Meeting the heathen on the day of judgment. 1) The doom of all will be proclaimed as a thing unalterably determined. 2) Men will be judged according to their opportunities in this life; and the condemnation of the impenitent from Christian countries will be unspeakably more terrible than that of the heathen. 3) Then should we not avoid sending the gospel to the heathen? Nay, for on that principle we ought to keep our own children ignorant of the gospel, ought to wish there had never been any gospel. 4) Will not the heathen pour upon us deserved upbraidings because we left them in ignorance of the only true God, and Jesus Christ whom he sent (John 17:3) ?

The most exactly parallel application of this invitation now, is to persons who vainly strive in other than gospel ways to obtain salvation and find rest; as, for example, by an upright and charitable life, or by the diligent observance of religious ceremonies-toiling to make the exterior of their life correct in the sight of men and acceptable to God, while within, the pollution of sin is not removed, the power of sin is unbroken, the guilty conscience can find no true relief; so also to those who are trying to obtain rest through false re-ent to the fate of our fellow-men. ligions, or perversions of the true religion, or any of the forms of would-be philosophic infidelity. All such persons, if deeply earnest in their quest, are assuredly "toiling and burdened." Oh, that they would listen to the Great Teacher! But the invitation may be naturally and reasonably extended to all who desire religious repose in the knowledge of God. Jesus, and he only, can give it, and he has left a standing invitation: "Come to

V. 25. Mankind are prone to find fault with God's.mode of procedure in every respect. All rulers are blamed; and the only perfect ruler is blamed most of all. The pious heart should sympathize with this utterance of Jesus, and make acknowledgment to the Father that he is right in all his doings. But this does not mean that we are to be indifferThis same

Jesus wept over ruined Jerusalem. GREGORY THE GREAT (Aquinas): “In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others; showing that that cannot be unrighteous which is willed by Him that is righteous.”—The gospel offered to all. 1) Not all can be rich, but all may be poor, and poor in spirit. (5:3.) 2) Not all can be

1 At that season Jesus went on the sabbath day through the cornfields; and his disciples were an hungered, and began to pluck ears of corn, and to

HILARY: "And what is easier than his yoke, what lighter than his burden? To become praiseworthy, to abstain from wickedness, to choose the good and refuse the evil, to love all and hate none, to gain eternal things and not be taken with things present, to be unwilling to bring upon another what yourself would find hard to endure."-To be toiling and burdened does not confer the right to come to Christ, but should produce the disposition to come. Some persons come truly to Christ

wise and intelligent, but all may be babes. 3) No one can commend himself to God by his natural good works, but any one may believe in Christ, and gain the gift of the Holy Spirit.-V. 25-30. Sovereignty and Invitation. 1) The sovereign Father reveals the Son only to the lowly. 2) The sovereign Son reveals the Father only to such as he chooses. 3) All who need and desire the rest-giving knowledge of the Father are invited to learn from this sovereign, yet meek and lowly Teacher.-V. 27-30. Full knowledge of God. | without any long and conscious toiling to

1) It can be had only through the Son of God. 2) It is conferred by the Son upon such only as he willeth. 3) He willeth to confer it upon all who will come and take him as religious Teacher. 4) He is a gentle Teacher, and his requirements are easy and pleasant. 5) To accept his teaching will bring rest to the soul.-V. 27 f. True knowledge of God, and true rest in God.-V. 28. ALEXANDER: "Inviting men to come to him, not in the way of speculation, but of penitent submission, not as philosophers to be enlightened, but as sinners to be saved. There is exquisite beauty in this sudden but not harsh transition from the mysteries of the Godhead to the miseries of man. The Son is the Revealer of the Father, not to stimulate or gratify a mere scientific curiosity as to the mode of the divine existence, but to bring the Godhead into saving contact with the sin-sick, ruined soul." MELANCHTHON (in Meyer): "In this all thou shouldst include thyself also, and not think that thou dost not belong therein; thou shouldst seek no other list of them that are God's." LUTHER: "They are words of majesty when he says, I will give you rest. No angel, let alone a man, would undertake to promise that."--V. 28-30. The Great Invitation. 1) The gentle Teacher. 2) The easy yoke. 3) The assured rest. CHRYSOSTOM: "Christ did not mention the gracious things only, and then hold his peace, nor the painful things only, but set down both. Thus he both spake of a yoke, and called it easy; both named a burden, and added that it was light; that thou shouldst neither flee from them as toilsome, nor despise them as over easy."

save themselves otherwise; such persons are not specially addressed in this particular invitation, but are amply invited elsewhere.— V. 29. We are freed from the yoke of sin by taking the yoke of Christ. HENRY: "The way of duty is the way of rest." AUGUSTINE: "Thou hast made us for thyself, and our heart is restless until it rests in thee."-V. 30. HENRY: "It is a yoke that is lined with love." AUGUSTINE: "All things are light to love." LUTHER: "Christ's burden is light because he helps us to bear it, and when it becomes too heavy for us he puts himself under the load with us. The world thinks it heavy and unbearable; but not so, for one has a good comrade. You two can easily bear a load, though one by himself cannot."

Ch. 12: 1-21. JESUS IS ACCUSED OF BREAKING THE SABBATH.

Pursuing his treatment of successive topics, connected with our Lord's life and labors (comp. on 11: 2), the Evangelist now speaks (ch. 12) of the opposition he encountered. This subject has been several times already briefly alluded to (9:3, 11, 14, 34; 10: 25; 11:19), but is here treated at length, various instances of opposition being stated, with our Lord's reply in each case. First, we have two instances of their charging him with violating the Sabbath, viz., because the disciples plucked ears of grain on the Sabbath (v. 1-8), and because he healed the withered hand on the Sabbath. (v. 9: 13.) At this, the indignation of the Pharisees became so violent that it was necessary for Jesus to withdraw, in which withdrawal